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GOUGE  ON  HEBREWS. 


VOL.    I. 


COUNCIL  OF  PUBLICATION. 


W.  LINDSAY  ALEXANDER,  D.D.,  Professor  of  Theology,  Congregational  Union,  Edinbui-gh. 

JAMES  BEGG,  D.D.,  Jlinister  of  Newington  Free  Chuixh,  Edinburgh. 

THOMAS  J.  CKAWrORD,  D.D.,  S.T.P.,  Professor  of  Divinity,  University,  Edinburgh. 

D.  T.  K.  DRUMMOND,  U.A.,  Minister  of  St  Thomas's  Epi^copal  Church,  Edinburgh. 

WILLIAM   n.  GOOLD,    D.D.,   Professor  of  BibUcal  Literature  and  Chuich  History,   Pieformed 

Presbyterian  Church,  Edinburgh. 
ANDREW  THOMSON,  D.D.,  Minister  of  Broughton  Place  United  Presbyterian  Church,  Edinburgh. 

6cncnil  debitor. 

REV.  THOMAS  SMITH,  JLA.,  Edinburgh. 


COMMENTARY 


ON  THE  WHOLE 


EPISTLE  TO  THE  HEBREWS. 

BEING  THE  SUBSTANCE  OF  THIETY  YEARS'  WEDNESDAY'S  LECTURES 
AT  BLACIiFRIARS,  LONDON. 


BY  THAT  HOLY  AND  LEARNED  DIAaNE 

WILLIAM  1:>0UGE,    D.D., 

AND  LATE  PASTOR  THERE. 
BEFORE  WHICH  IS  PREFIXED 

A  NARRATIVE  OF  HIS  LIFE  AND  DEATH. 


VOL.  L 


EDINBURGH  :  JAMES  NIOHOL. 
LONDON  :  JAMES  NISBET  AND  CO.     DUBLIN  :  G.  HERBERT. 

M.DCCC.LXVI. 


EDINBUEOn  : 

PRINTED  BY  JOHN    GREIB    AND    BON, 

OLD    PHYSIC   GARDENS. 


A  NAREATIVE   OF   THE   LIFE  AND  DEATH  OF 
DOCTOR  GOUGE. 


WILLIAM  GOUGE  was  born  in  Stratford-Bow,  in  the  county  of  Middlesex,  November  1.  1575.  His 
father,  Mr  Thomas  Gouge,  was  a  pious  gentleman.'  His  mother  was  a  virtuous  and  pious  daughter 
of  one  Mr  Nicholas  Culverel,  a  merchant  in  London ;  she  was  a  sister  of  those  two  famous  preachers,  Mr 
Samuel  and  Mr  Ezekiel  Culverel.  And  her  two  sisters  were  married  unto  those  two  famous  divines,  Dr 
Chaderton,  the  master  of  Emmanuel  College ;  and  Dr  Whitaker,  the  Regius  Professor  of  Divinity  in  Cam- 
bridge.    So  as  by  the  mother's  side  he  came  of  a  stock  of  preachers. 

In  his  younger  years  he  was  first  trained  up  in  Paul's  School,  London,  and  afterwards  was  sent  to  a 
free  school  at  Felsted  in  Essex,  where  he  was  trained  up  three  years  under  the  public  ministry  of  his  uncle, 
Mr  Ezekiel  Culverel,  and  thereby  much  wi-onght  upon,*  and  if  not  first  begotten,  yet  much  built  up  in  his  holy 
faith,  as  himself  often  expressed  ;  and  then  was  sent  to  Eton,  where  he  was  trained  up  six  years.  During 
which  time,  he  was  more  than  ordinarily  studious  and  industrious ;  for  when  other  scholars  upon  play 
days  took  their  liberty  for  their  sports  and  pastimes,  he  would  be  at  his  study,  wherein  he  took  morp 
delight  than  others  could  do  at  their  recreations.'  At  this  time,  when  he  was  a  scholar  of  Eton,  he  was 
possessed  with  an  holy  fear  of  God,  conscionable  in  secret  prayer  and  sanctifying  the  Sabbath,  and  much 
grieved  at  the  ordinary  profanation  thereof  by  public  sports  and  recreations,  then  too  much  allowed ;  as 
he  did  often  in  his  lifetime,  with  much  thankfulness  unto  God,  express. 

From  Eton  he  was  chosen  to  King's  College  in  Cambridge,  whither  he  went  anno  1595:  where  he 
first  addicted  himself  to  Ramus  his  logic,  and  therein  grew  so  expert,  as  in  the  schools  he  publicly  main- 
tained him  ;  insomuch  as  on  a  time  divers  sophisters,  setting  themselves  to  vilify  Ramus,  to  which  end  the 
respondent  put  up  this  question,  Nunqnaw  eril  matinm,  ciii  Ramus  est  mai/nns?  which  some  of  the  sophisters 
then  hearing,  and  knowing  the  said  William  Gouge  to  be  an  acute  disputant,  and  a  stifl"  defender  of  Ramus, 
came  to  the  divinity  schools,  where  he  was  hearing  an  act,  and  told  him  how  they  were  abusing  Ramus.    He 


»  Qai  m  ungueuUina  tabonia  ruaeiieruut,  et  paulo  ilintins     ^«xa»i.  Tc„i^,u,r,  Si-^^-S,  ««;  iiuyti,u,.~Arist.  ad  Nicom.    Etit 
commorati  sunt,  odorem  loci  secuiu  ferunt. — Sen,  Epist.         |l.  ii.  c.  xii. 


VI  A  -NAUIUTIS  li  Of  THE 

t'.ierenpon  went  into  tho  sophisters'  schools,  and  upon  the  moderator's  calling  for  another  opponent,  he  stepped 
up,  and  brought  such  an  argument  as  stumbled  the  respondent;  whereupon  the  moderator  took  open 
him  to  answer,  but  could  not  satisfy  the  doubt.  A  sophister  standing  by  said  with  a  loud  voice,  '  Do  you 
come  to  vilify  Ramus,  and  cannot  answer  a  Ramist's  argument?'  Whereupon  the  moderator  rose  up  and 
gave  him  a  box  on  the  ear ;  then  the  school  was  all  hi  an  uproar,  but  the  said  William  Gouge  was  safely  con- 
veyed out  from  among  them. 

In  the  time  of  his  scholarship  he  was  moderator  of  the  sophisters'  acts  in  the  public  schools,  and  began 
every  act  with  a  solemn  speech  of  his  ovm  in  Latin,  whereby  much  grace  was  added  to  the  act,  which  was 
not  usual  in  those  days. 

The  said  William  Gouge  took  his  degrees  in  order,  performing  for  every  one  of  them  all  the  acts  publicly 
ill  the  public  schools,  which  the  statute  required.' 

He  continued  for  three  years  together  so  close  in  the  college,  as  he  lay  not  one  night  out  of  the  walls 
thereof.     At  three  years'  end  he  was  made  fellow,  and  then  went  to  visit  his  friends. 

He  was  a  very  close  student,  for  as  he  was  a  lover  of  learning,'  so  very  laborious  in  his  studies,  sitting 
np  late  at  night,  and  rising  up  early  in  the  morning. 

He  lived  in  the  college  nine  years,  and  in  all  that  time  (but  when  he  went  out  of  town  to  his  friends)  he 
was  never  absent  from  morning  prayers  in  the  chapel,  which  used  to  be  half  an.  horn-  before  six  ;  yet  he  used 
to  rise  so  long  before  he  went  to  the  chapel,  as  he  gained  time  for  his  secret  devotions,  and  for  reading 
his  morning  task  of  Scripture  ;  for  he  tied  himself  to  read  every  day  fifteen  chapters  in  English  of  the  sacred 
Scripture,  five  in  the  morning,  five  after  dinner,  before  he  fell  upon  his  ordinary  studies,  and  five  before 
he  v.ent  to  bed.  He  hath  been  often  heard  to  say,  that  when  he  could  not  sleep  in  the  night  time,  he 
would  in  bis  mind  run  through  distinct  chapters  of  Scripture  in  their  order,  as  if  he  had  heard  them  read, 
so  deceiving  the  tedionsness  of  his  waking,  and  depriving  himself  also  sometimes  of  the  sweetness  of  his 
sleeping  hours,  though  by  a  better  and  greater  sweetness ;  for  he  found  the  meditation  of  the  word  to  be 
sweeter  to  him  than  sleep. 

This  also  he  would  do  in  the  daytime,  when  he  was  alone,  either  within  doors  or  without  doors.  For  this 
end  he  did  write  in  a  little  book,  which  ho  always  carried  about  him,  the  distinct  heads  of  every  particular 
passage  in  every  chapter  of  the  Bible  ;  that  when  in  any  place  he  meditated  on  the  Scripture,  and  stuck, 
he  presently  helped  himself  by  that  little  book.  Whereby  he  made  himself  so  expert  in  the  text,  as  if 
he  heard  but  a  phrase  of  Scripture,  he  could  tell  tho  place  where  it  was. 

Besides,  he  had  his  times  so  to  study  the  difiicult  places  of  Scripture,  as  he  might  find  out  the  true 
meaning  of  them,  and  by  this  means  he  attained  to  a  great  exactness  in  the  knowledge  of  tho  Scripture. 

He  did  not  only  cleave  close  to  his  own  studies,  but  would  also  send  for  others  whom  he  observed  to  bo 
ingenuous  aud  willing,  to  instruct  tliem  in  scholastical  ai-ts,  whereby  he  was  a  great  help  to  many,  and  brought 
them  also  to  be  better  students. 

\Vhile  he  was  a  scholar  in  King's  College,  there  was  a  Jew  in  Cambridge,  who  was  entertained  into  sundry 
colleges  to  teach  the  Hebrew  tongue,'  and  among  others  into  lung's  College.  The  said  Wilham  Gouge  took 
the  opportunity  to  be  instructed  by  him,  which  many  others  of  that  college  likewise  did ;  but  many  of  them 
soon  waxed  weary  and  left  him,  only  the  said  William  Gouge  held  close  to  him  as  long  as  ho  tarried.  But 
when  ho  was  gone,  they  that  had  left  him,  discerning  their  folly,  came  to  tho  said  William  Gouge,  and  en- 


'  Adolescena  admodum  in  sapicntite  studiis  cxcelluit  et  I 
ob  id  <nui<(/rri(»  coguumentuin  ubtinuit. — yicfphorui  Je  \      'Ad  iitcrnrum  encrarum  iutelligenliam  nihil  tam  ncces- 
Macario,  1.  ix.  c.  xiv.  |  sariuni  quam  cognitio  linguie  sanctio. — Dnuiui. 


LIFE  AND  DEATH  OF  DOCTOR  GOUGE.  VII 

treated  bitn  to  instruct  them  in  the  grounds  of  Hebrew,  which  accordingly  he  did,  whereby  he  became  very 
expert  therein. 

And  as  he  was  expert  in  the  learned  tongues,  so  likewise  in  the  arts  and  all  necessary  literature,  that 
he  might  have  nothing  of  these  to  learn  when  be  was  to  be  a  public  teacher. 

Being  chosen  a  reader  both  of  logic  and  philosophy  in  the  college,  he  made  conscience  of  observing  all  the 
times  appointed  by  the  statute  for  reading,  and  never  omitted  any ;  and  his  readings  were  with  such  exact- 
ness, as  thereby  he  got  much  credit  and  applause  from  his  auditors,  but  some  envy  from  his  successors,  who, 
by  his  example,  were  now  provoked  to  a  more  frequent  reading  of  their  lectures,  which  were  seldom  and  slightly 
performed  before.  He  was  so  strict  and  observant  in  the  course  of  his  life,  as  they  then  counted  him  an 
arch-Puritan,  which  was  the  term  then  given  in  scorn  to  those  who  were  conscionable  of  their  ways. 

In  the  first  year  of  his  fellowship  he  made  his  commonplace  books  for  divinity,  in  which  he  made 
references  of  what  he  read. 

He  had  also  white  paper  bound  betwixt  the  leaves  of  the  Bible,  wherein  he  wrote  such  pithy  interpreta- 
tions and  observations  on  a  text,  as  could  not  be  referred  to  an  head  in  his  commonplace  book. 

His  mind  was  so  addicted  to  the  university,  as  he  was  resolved  to  have  spent  many  more  years  than  he 
did,  if  not  all  his  life  therein. 

But  his  father,  after  he  had  been  two  or  three  years  Master  of  Arts,  much  against  his  mind,  took  him  from 
the  university  upon  a  marriage  which  he  had  prepared  for  him.  God  by  his  providence  turned  this  to  the 
good  of  his  church ;  for  by  this  means,  though  it  were  late  before  he  entered  upon  his  ministry,  it  is  very 
probable  that  he  entered  upon  and  exercised  that  function  many  years  sooner  than  otherwise  he  would. 

His  wife  was  the  daughter  of  Mr  Henry  Caulton.  a  citizen  and  mercer  of  London,  but  an  orphan  when  he 
married  her. 

To  her  care  he  committed  the  providing  for  of  his  family,  himself  only  minding  his  studies  and  weighty 
affairs  of  his  he.  "enly  calling. 

He  lived  with  her  twenty-two  years  in  much  love  and  peace,  and  had  by  her  thirteen  children,  seven 
sons  and  six  daughters,  whereof  eight  lived  to  men's  and  women's  estate,  and  were  all  well  trained  up  and 
sufficiently  provided  for. 

It  was  his  earnest  desire  and  daily  prayer  to  God,  that  his  six  sons  that  lived  to  men's  estates  might  have 
been  all  preachers  of  the  gospel,  for  he  himself  found  such  comfort  and  content  in  that  calling  as  he  thought 
there  could  be  no  gi-eater  found  in  any  other,  having  oft  professed  that  the  greatest  pleasure  he  took  in  the 
world  was  in  the  employment  of  his  calling;  insomuch  as  he  was  wont  to  say  to  divers  honourable  persons, 
and  particularly  the  Lord  Coventry,  keeper  of  the  great  seal,  that  he  envied  not  his  place  nor  employment. 

The  government  of  his  family  was  exemplary,'  another  Bethel ;  for  he  did  not  only  make  conscience  of 
morning  and  evening  prayer,  and  reading  the  word  in  his  family,  but  also  of  catechising  his  children  and 
servants,  wherein  God  gave  him  a  singular  gift ;  for  he  did  not  teach  them  by  any  set  form,  but  so  as  he 
brought  them  that  were  instructed  to  express  the  principle  taught  them  in  their  own  words.  So  that  his 
children  (as  Gregory  Nazianzen  saith  of  his  father)  found  him  as  well  a  spiritual  as  a  bodily  father.^ 
Yea,  never  any  servant  came  to  his  house,  but  gained  a  great  deal  of  knowledge.  So  likewise  did  sundry 
others  whose  parents  desired  the  benefit  of  his  instructing  of  them. 

He  was  in  special  manner  conscionable  of  the  Lord's  day ;  and  that  not  only  in  the  observation  of  the  public 


'  Doraua  ejus,  et  couversatio  quasi  in  speculo  constituta,  I       '  Tvivfixrixii  iuriv  <rari(x   iix",    x«i    ea/txTiKif. —  Greg. 
magistraerat  publicic  disciplina). — Ilieroni/mus  de  Helioiioro.     Naz. 
torn.  i. 


V.ll  A  NARRATIVE  OF  THE 

duties,  but  also  in  continuing  the  sanctification  theretf  by  private  duties  of  piety  in  his  family,  and  secret  in 
his  closet. 

As  ho  did  forbear  providing  of  suppers  on  the  eve  before  the  Sabbath,  that  servants  might  not  be  kept 
np  too  late ;  so  he  would  never  suffer  any  servant  to  tarry  at  home  for  dressing  any  meat  on  the  Lord's 
day  for  any  friends,  were  they  mean  or  great,  few  or  many. 

After  his  public  sermons  were  ended,  divers  neighbours  (not  having  means  in  their  own  families)  assem- 
bled in  his  house,  where  after  such  a  familiar  manner  he  repeated  the  public  sermons,  as  divers  have  pro- 
fessed they  were  much  more  benefited  by  them  in  that  repetition  than  in  the  fii-st  hearing;'  for  he  did 
not  use  word  by  word  to  read  out  of  notes  what  was  preached,  but  would,  by  questions  and  answers,  draw 
from  those  that  were  under  his  charge  such  points  as  were  delivered.  After  which  his  constant  course  was 
to  visit  such  of  his  parish  as  were  sick,  or  by  pain  and  weakness  disenabled  to  go  to  the  public  ordinances. 
With  each  of  these  he  would  discourse  of  some  heavenly  and  spiritual  subject  suitable  to  their  condition,  and 
after  that  pray  by  them  ;  wherein  he  had  a  more  than  ordinai-y  gift,  being  able,  in  apt  words  and  expressions, 
to  commend  their  several  cases  unto  God,  and  to  put  up  petitions  suitable  to  their  several  needs.  His 
usual  course  was  to  pray  eight  times  in  the  public  congregation  on  a  Lord's  day;  for  as  he  prayed  before 
and  after  each  sermon,  so  before  and  after  his  reading  and  expounding  the  Scripture,  which  he  performed 
both  in  the  forenoon  and  afternoon.  And  in  his  family  his  constant  course  was  to  pray  thrice  every 
Lord's  day,  and  that  in  a  solemn  manner,  viz.,  in  the  morning  and  evening,  and  after  his  repetition  of  the 
sermons. 

In  the  thirty-second  year  of  his  age  he  was  ordained  minister;  and  about  a  j-ear  after,  which  was  June 
1608,  he  was  admitted  minister  into  the  church  of  Blackfriars,  London,  where  he  continued  to  his  dying 
day,  which  was  forty-five  years  and  six  months,  never  having  any  other  ministerial  emploj-ment,  though  he 
were  offered  many  great  ones.  His  manner  of  coming  to  Blackfriars  was  thus  :  the  parish  being  destitute  of 
a  preaching  minister,  one  Mr  Hildersham,  a  pious  and  powerful  preacher,  being  in  company  among  some  of 
the  better  sort  of  Blackfriars,  told  them  that  there  was  one  who  lived  in  Stratford  Bow,  and  had  no  charge 
that  might  be  fit  for  them.  Hereupon  divers  of  them  went  to  Stratford  Bow  upon  the  Lord's  day,  where  he 
frequently  preached  gi-atis,  to  help  the  minister  that  then  was  there  ;  and  so  well  liked  him,  as  upon  their 
report,  with  an  unanimous  consent  {nemitie  coiitradicoiU'),  he  was  chosen  their  minister.  Ever  since 
he  was  there  chosen,  he  hath  manifested  a  great  good  respect  to  the  inhabitants  of  that  place.  Before 
his  coming  thither,  they  had  not  so  much  as  a  church  of  their  own  to  hear  the  word  of  God  in,  nor  any  place 
to  bury  their  dead  ;  but  by  means  that  he  used,  the  church,  the  church  porch,  the  minister's  house,  and 
churchyard  (all  which  they  had  before  upon  courtesy),  were  purchased,  so  as  now  they  all,  as  a  proper  in- 
heritance, belong  to  the  parish  of  Blackfriars.  Five  years  after  his  coming  thither,  the  old  church  being 
found  too  little  for  the  multitudes  that  thronged  from  all  parts  of  the  city  to  hear  him,  he  was  a  means  of 
purchasing  certain  rooms,  whereby  the  church  was  enlarged  almost  as  big  again  as  it  was  before.  The 
sum  of  purchasing,  new  building,  and  finishing  the  said  church,  amounted  to  above  £'1500,  which  was  procured 
partly  by  the  collections  at  his  lectures,  partly  by  his  letters  written  to  his  friends,  and  by  the  contributions 
of  the  parishioners,  without  any  brief  for  public  collections  in  other  places. 

After  this,  there  being  sundrj'  rooms  under  the  said  church,  belonging  to  other  landlords,  he  used  means 
to  purchase  them  also  to  the  benefit  of  the  parish ;  the  rather,  to  prevent  all  dangers  that  by  evil  minded  per- 
sons might  have  befallen  God's  people  in  that  church,  by  any  contrivances  in  the  rooms  under  the  church. 

Thus  they  who  had  nothing  of  their  own  at  his  coming,  have  now  the  whole  church,  the  church-porch, 


Nunquam  eatia  tlicitur,  quod  Dunquam  sa 


LIFE  AND  DEATH  OF  DOCTOR  GOUGE. 


the  churchyard,  a  vault  to  bury  their  dead,  a  very  fair  vestry-house,  and  other  rooms  adjacent,  the  house 
wherein  he  himself  dwelt  so  long  as  he  lived.     All  these  they  hold  as  a  perpetual  inheritance. 

They  have  also  a  considerable  lease  of  certain  tenements  for  300  years,  all  which  were  procured  by  his 
mesms. 

Such  was  his  respect  to  his  parish,  as  though  he  were  oft  offered  places  of  far  greater  profit,  yet  he  re- 
fused them  all,  oft  saying  that  the  height  of  his  ambition  was  to  go  from  Blackfriars  to  heaven. 

At  his  first  coming  to  Blackfriars,  being  in  the  thirty-third  year  of  his  age,  he  constantly  preached  twice  on 
the  Lord's  day,  and  once  weekly,  on  Wednesday  forenoon,  which  wa"  for  about  thirty-five  years  very  much 
frequented,  and  that  by  divers  city  ministers,  and  by  sundry  pious  ana  judicious  gentlemen  of  the  Inns  of 
Court,  besides  many  well-disposed  citizens,  who  in  multitudes  flocked  to  his  church;  yea,  such  was  the 
fame  of  Dr  Gouge's  ministry,  that  when  the  godly  Christians  of  those  times  came  out  of  the  country  unto 
London,  they  thought  not  their  business  done,  unless  they  had  been  at  Blackfriars'  lecture. 

And  such  was  the  fruit  of  his  ministry,  that  very  many  of  his  auditors,  though  living  in  other  parishes, 
upon  trial  before  sundry  elderships,  have  confessed,  that  the  first  seed  of  grace  was  sown  in  their  souls  by 
his  ministry.  And  herein  God  wonderfully  honoured  his  ministry,  in  making  him  an  aged  father  in  Christ, 
and  to  beget  many  sons  and  daughters  unto  righteousness,  for  thousands  have  been  converted  and  built  up 
by  his  ministry. 

He  used  also  monthly  to  preach  a  preparation  sermon  before  the  communion,  on  the  eve  before  every 
monthly  communion. 

He  was  indeed  eminently  faithful  and  laborious  in  the  work  of  the  ministry  to  his  dying  day,  preaching 
so  long  as  he  was  able  to  get  up  into  the  pulpit :  '  As  a  tree  planted  in  the  house  of  the  Lord,  fruitful  even 
in  old  age,'  Ps.  xcii.  13,  14.  He  was  often  wont  to  say  in  his  latter  days,  that  he  could  preach  with  more 
ease,  than  to  get  into  the  pulpit;  the  reason  whereof  was  doubtless,  as  the  increase  of  his  asthma,  which 
disenabled  him  to  go,  so  the  increase  of  his  intellectuals,  which  enabled  him  to  preach  with  more 
ease  than  in  his  younger  days. ' 

His  preaching  it  was  always  very  distinct,  first  opening  the  true  literal  sense  of  the  text,  then  giving 
the  logical  analysis  thereof,  and  then  gathering  such  proper  observations  as  did  thence  arise,  and  profitably 
and  pertinently  applying  the  same ;  so  as  his  ministry  proved  very  profitable  to  his  hearers.  Many  have 
acknowledged,  that  in  a  logical  resolution  of  his  text,  he  went  beyond  all  that  ever  they  heard,  as  also  in 
clearing  of  difiicult  and  doubtful  places,  as  they  came  in  his  way.  As  his  method  was  clear,  so  his  expres- 
sions plain,  always  delivering  the  solid  points  of  divinity  in  a  familiar  style,  to  the  capacity  of  the  meanest. 

And  for  his  life  and  conversation  it  was  most  exemplary,  practising  what  he  preached  unto  others,  and 
living  over  his  sermons :  so  as  his  doctrine  and  his  practice  concurred,'  and  went  hand  in  hand  together. 

Before  these  times  of  examination  before  admission  to  the  sacrament  of  the  Lord's  supper,  he  used  to  go 
to  the  houses  of  the  better  sort,  and  appoint  a  time  for  them  and  their  whole  families  to  meet  together, 
when  he  might  make  trial  of  their  fitness  to  the  holy  sacrament.  Yea,  he  appointed  sundry  small  families 
to  meet  together  on  a  certain  day,  then  to  make  trial  of  them  also.  In  former  times  he  never  admitted  any 
of  the  younger  sort  to  the  sacrament,  till  he  found  them  in  his  judgment  fit  for  it. 

Though  he  gave  himself  much  to  his  studies,  and  carried  himself  peaceably,  yet  he  wanted  not  those 
that  did  envy  and  malign  him,  and  took  all  occasions  of  doing  him  what  mischief  they  could.  Instance 
Sergeant  Finch  his  book  about  calling  the  Jews,  which  was  only  published  by  him,  and  the  true  author  ac- 
knowledged ;  yet,  for  publishing  of  it,  was  he  committed  nine  weeks  to  prison. 

'   .\»V«.-  tai  l^i's  irut^xfinTts. — Tsid.     Quod  jiissit  et  ^e&sit.— Bernard. 


X  A  NAliRATlVE  Of  Till-; 

King  James  imagined  that  the  sergeant  had  in  that  book  declared,  that  the  Jews  should  have  a  regimett 
above  all  other  kingdoms,  thereupon  was  beyond  all  patience  impatient.  And  B.  Neal  and  others  putting 
him  on  especially  against  the  publisher  of  the  book,  made  him  so  fierce  as  he  would  admit  no  apology. 
Hereupon  the  said  William  Gouge  was  moved  distinctly  to  declare  his  own  opinion  and  judgment  about 
the  calling  of  the  Jaws,  which  he  did  in  these  ensuing  propositions,  which  were  found  fairly  written  amongst 
his  papers: 

1.  All  that  I  can  gather  out  of  the  holy  Scripture,  for  the  calling  of  the  Jews,  importeth  no  more  than  a 
spiritual  calling  to  believe  in  Jesus  Christ,  and  embrace  the  gospel. 

2.  This  their  spiritual  calling  may  be  called  an  outward  glorious  calling,  in  regard  of  the  visibility  ana 
generality  of  it,  to  put  a  diflereuce  betwixt  the  promised  calling  of  the  nation,  and  the  continual  calling 
of  some  few  persons  ;  for  in  all  ages  since  the  rejection  of  the  Jews,  some  few  here  and  there  have  been 
called.  Thus  the  calling  of  the  Gentiles  in  the  apostles'  time,  when  Christians  had  no  pompons  civil  govern- 
ment, was  an  outward  glorious  calling,  by  reason  of  the  visible  famous  churches  which  they  had. 

8.  It  is  probable  that,  at  or  after  their  calling,  they  shall  not  be  scattered  as  now  they  are ;  but  be  gathered 
together  into  churches,  and  be  freed  from  the  bondage  and  slavery  wherein  they  have  been  many  years  to- 
gether. 

4.  To  give  them  a  sovereignty  over  all  the  whole  church,  seemeth  to  me  to  be  derogatory  to  that  absolute 
sovereignty  which  Christ  the  head  of  his  church  hath,  in  whom  the  promises  of  the  perpetuity  of  David's 
sceptre,  of  the  extent  of  his  dominion,  of  the  subjection  of  all  nations,  are  accomplished. 

5.  To  set  down  the  distinct  time,  place,  and  other  Uke  cii'cumstances  of  their  calling,  needeth  more  than 
an  ordinary  spirit,  and  implieth  too  much  curiosity. 

C.  The  point  of  the  calling  of  the  Jews,  being  no  fundamental  point  of  Christian  religion,  to  be  over- 
stiff  in  holding  one  thing  or  other  therein,  to  the  disturbance  of  the  peace  of  the  church,  cometh  near  to 
schism. 

Upon  which  being  e.xamined  by  the  Archbishop  Abbot,  and  his  answer  approved,  he  was  released  from 
his  imprisonment. 

Ordinarily  in  the  summer  vacation  he  was  with  his  family  in  the  country,  but  not  for  his  own  ease,  but 
rather  for  the  good  of  God's  chuixh.  For,  besides  his  preaching  every  Lord's  day  where  he  was,  he  got  time 
to  publish  these  treatises  which  are  now  in  print,  viz.  The  Whole  Armour  oj  God ;  Domestical  Duties  ;  An 
Explanation  of  the  Lord' s  Pray cr  ;  God's  Three  Arroirs,  viz.,  plague,  famine,  and  sword,  upon  occasion  of  the 
judgments  then  raging;  The  Saints'  Sacrifice  of  Thanlcs/jiviiv/,  upon  his  recovery  from  a  dangerous 
sickness.  To  which  is  now  added  his  Commentary  upon  the  whole  Epistle  to  the  Hebrews,  the  subject  of 
his  Wednesday  lectures  for  many  years. 

While  he  was  settled  in  Blackfriars,  he  took  his  Bachelor  of  Divinity's  degree  in  the  j"ear  1611,  which 
was  the  eighth  year  of  his  Master  of  Arts  degree. 

And  in  the  year  1G28,  he  took  his  Doctor  of  Divinity's  degree.  In  which  year  eight  ministers  of 
London  proceeded  doctors,  which  was  the  occasion  that  Doctor  Collins,  the  then  re;/ius  -professor,  put  up 
his  degree,  and  procured  it  to  pass  in  the  Regent  House  before  he  had  any  notice  thereof,  or  consent  of 
bis  ;  whereby  he  did  in  a  manner  force  him  to  take  his  degree,  yet  so  as  when  he  heard  that  it  was  passed, 
he  readily  went  to  Cambridge,  and  there  kept  all  his  acts,  which  the  statute  requirelh,  as  ho  had  done  iu 
all  his  former  degrees. 

Such  respect  was  shewed  to  him,  as  in  sundry  public  employments  he  was  chosen  a  trustee  or  feoffee. 
As  in  the  year  1610,  he  was  chosen  one  of  the  trustees  for  Mr  Whctenhall's  three  lectures. 

In  the  year  1020,  he  was  chosen  one  of  the  trustees  for  impropriations,  and  for  many  other  pious  and 


LIFE  AND  DEATH  OF  DOCTOR  GOUGE. 


charitable  uses,  wherein  he  ever  shewed  himself  a  faithful  trustee.  And  in  some  cases  by  his  great 
pains  and  cost,  he  procured  to  be  settled  for  ever  such  pious  donations,  as  otherwise  would  have  been  wrested 
away. 

The  foresaid  case  of  impropriations  was  this  : 

There  was  a  select  society  of  thirteen  persons  that  joined  themselves  together  as  trustees,  to  stir  up  such 
as  were  piously  affected  to  contribute  towards  the  buying  in  of  impropriations,  and  giving  them  freely 
towards  the  maintenance  of  the  ministers  of  the  word  :  who  were  so  faithful  in  their  trust,  as  albeit  they 
met  very  frequently,  and  spent  much  time  in  consultation  about  that  business,  yet  they  never  spent 
one  penny  of  what  was  given  for  refreshing  themselves.  Yea,  though  they  had  sundry  agents  and 
messengers  whom  they  employed  in  affairs  concerning  the  same  far  and  near,  yet  they  never  took  one  penny 
out  of  the  stock  wherewith  they  were  entrusted,  for  the  same  ;  but  themselves,  at  least  most  of  them,  contri- 
buted towards  the  discharge  of  all  manner  of  bye-expenses.  And  when  they  had  an  opportunity  of 
buying  in  a  great  impropriation,  and  had  not  money  in  stock  to  do  it,  they  did  amongst  themselves  give, 
and  lend  so  much  as  might  effect  the  work.  Among  others,  the  said  Dr  Gouge  at  one  time  lent  £800 
gratis  to  that  use,  besides  the  monthly  contribution  which  he  gave.  Within  a  few  years,  thirteen  impro- 
priations were  bought  in,  which  cost  betwixt  five  and  six  thousand  pounds,  into  which  their  care  was  to 
put  able,  orthodox,  and  conscionable  ministers.  Their  aim  was  to  plant  a  powerful  ministry  in  cities  and 
market-towns,  here  and  there  in  the  country,  for  the  greater  propagation  of  the  gospel. 

This  was  it  that  raised  up  envy  against  them,  and  made  Dr  Laud,  then  bishop  of  London,  to  consult 
with  Mr  Noy,  the  king's  attorney-general,  about  breaking  this  society.  Hereupon  Mr  Noy  brought 
them  all  into  the  Court  of  Exchequer,  and  upon  this  ground,  that  illegally  they  made  themselves  a  body, 
without  any  grant  from  the  king.  Upon  debating  of  the  case  by  counsel  on  both  sides,  the  decree  of  the 
court  was,  that  their  actings  were  illegal,  that  their  trust  should  be  taken  from  them,  that  what  they  had 
purchased  should  be  made  over  to  the  king,  and  the  king  should  appoint  such  as  he  thought  meet  for  the 
disposing  of  those  impropriations,  which  they  had  bought  in. 

The  foresaid  attorney,  that  strictly  examined  all  their  receipts  and  disbursements,  found  that  they  had 
laid  out  of  their  own  money,  at  the  time  when  they  were  questioned,  a  thousand  pounds  more  than  they 
had  received,  and  thereupon  obtained  an  order  of  the  court,  that  those  debts  should  be  first  discharged  out 
of  the  revenues  of  the  impropriations,  before  they  should  be  disposed  to  particular  uses.  Thus  was 
their  trust  clean  wrested  out  of  their  hands,  and  from  that  time  they  have  had  nothing  to  do  therewith. 

In  the  year  1G43,  he  was,  by  authority  of  parliament,  called  to  be  a  member  of  the  Assembly  of 
Divines,  wherein  his  attendance  was  assiduous,  not  being  observed  during  the  whole  time  of  that  session 
to  be  one  day  absent,  unless  it  were  in  case  of  more  than  ordinary  wealmess,  ever  preferring  that  public 
employment  before  all  private  business  whatsoever. 

Wherein  he  was  not  one  to  make  up  a  number,  but  a  chief  one,  E/;  tuv  toXO  huiyy.owoy/. 

He  sat  as  one  of  the  assessors,  and  very  frequently  filled  the  chair  in  the  moderator's  absence.  And 
such  was  his  constant  care  and  conscience  of  spending  his  time,i  and  improving  it  to  the  best  advantage, 
that  he  would  fill  up  the  void  spaces  of  his  assembly  affairs  with  his  own  private'  studies.  To  which  end 
it  was  his  constant  practice  to  bring  his  Bible  and  some  other  books  in  his  pocket,  which  upon  every 
occasion  he  would  be  reading;   as  was  observed  by  many. 

He  was  likewise  chosen  by  a  Committee  of  Parliament,  among  others,  to  make  Annotalions  upon  the 
Bible,  being  well  known  to  be  a  judicious  interpreter  of  Scripture.     How  well  he  hath  performed  his  trust, 

'  Miyio-Tov  iviixufta  xt'":-  Periie  oiiiiio  tempus  arbitrabatur  quod  aluiliis  hod  impertiretur.— /'Kh.  Sec.  dc  Avuntulo 
auo  .Ej'ist.  lib.  iii. 


A  NARRATIVE  OF  TUE 


is  evident  to  all  that  read  the  annotations  from  the  beginning  of  the  first  book  of  Kings  unto  Job,  which 
was  his  part. 

In  which  the  intelligent  render  will  observe  such  skill  in  the  original,  such  acquaintance  with  the 
sacred  story,  such  judgment  in  giving  the  sense  of  the  text,  and  such  quickness  and  pertinency  in  raising 
observations,  that  without  the  help  of  any  other  comment,  a  man  may  accommodate  himself  with  the 
sense,  doctrines,  and  uses  of  most  of  those  scriptures  which  came  under  his  band,  in  those  cursory  annota- 
tions. 

AVhen  the  Book  of  Sports  and  Recreations  on  the  Lord's  day  was  appointed  by  public  authority  to  be 
read  in  several  churches  throughout  the  nation,  as  divers  other  faithful  ministers,  be  utterly  refused  to 
read  the  same,  resolving  to  suffer  the  utmost,  rather  than  manifest  the  least  approbation  of  such  a  wicked 
and  ungodly  thing,  so  contrary  to  the  express  letter  of  the  Scripture. 

By  reason  of  his  ability  and  dexterity  in  resolving  cases  of  conscience,  he  was  much  sought  unto  for 
resolving  many  doubts  and  scruples  of  conscience,  and  that  not  only  by  ordinary  Christian?,  but  also  by 
divers  ministers  in  city  and  country,  and  that  J)y  word  of  mouth,  and  writing,  being  accounted  the 
father  of  London  divines,  and  oracle  of  his  time.' 

He  was  likewise  a  sweet  comforter  of  troubled  consciences,  wherein  he  was  exceeding  skilful  and  dex- 
terous, as  many  hundreds  in  the  city  have  found  time  after  time,  being  sought  unto  far  and  near  by 
such  as  groaned  under  alllictious  and  temptations;  many  of  whom,  through  God's  blessing  on  his  labours, 
were  restored  to  joy  and  comfort  out  of  unspeakable  terrors  and  torments  of  conscience. 

He  was  of  a  most  sweet  and  meek  disposition ;  yea,  such  was  his  meekness  of  spirit,  that  it  seemeth 
unparalleled,  for  though  he  had  lived  with  his  wife  above  twenty  years  together,  yet  neither  child  nor 
servant  could  ever  say,  that  thej'  observed  an  angry  countenance,  or  heard  an  angry  word  proceed  from 
him  towards  her,  all  her  life. 

Some  have  observed,  that  in  his  visage  towards  his  latter  end,  he  did  much  resemble  the  picture  which 
usually  passeth  for  Moses  his  effigies.  Certainly  he  was  the  exact  effigy  of  Moses  his  spirit,  and  in  this 
resembled  him  to  the  life,  that  he  was  one  of  the  meekest  men  this  generation  knew. 

He  was  as  a  great  peace-keeper,  so  a  great  peace-maker,  having  an  excellent  dexterity  in  composing 
differences;  far  he  was  from  doing  others  wrong,  and  far  from  revenging  wrong  done  by  others. 

He  suffered  much  both  by  the  speeches  and  also  by  the  actions  of  evil  and  envious  persons;  yet  he 
would  pray  for  them,  rather  than  in  any  harsh  way  requite  them.  He  accounted  revilers,  and  wrong- 
doers, to  do  more  hurt  to  themselves  than  to  him. 

Sundry  scandalous  and  false  aspersions  have  been  cast  upon  him,  particularly  by  such  as  have  been 
guilty  of  those  crimes,  which  they  have  laid  to  his  charge.^  For  some  who  have  lived  by  an  unwarrant- 
able trade  of  usury,  for  justifying  their  own  unwarrantable  practice,  have  not  stuck  to  impute  the  same 
to  him,  from  which  he  was  ever  free ;  never  putting  any  moneys  out  to  use,  either  by  himself,  or  any 
other  for  him  ;  neither  directly  or  indirectly,  as  he  hath  been  often  heard  to  say,  as  in  his  life,  so  not 
long  before  his  death. 

He  was  ever  charita"blo,  especially  to  the  godly  poor,  according  to  the  direction  of  the  apostle  Paul,' 
in  Gal.  vi.  10,  where  he  exhorteth  ns  to  '  do  good  nnto  all,  especially  unto  them  who  are  of  the  house- 
hold of  faith.'  Ho  maintained  some  poor  scholars  at  the  university,  wholly  at  his  own  charge,  and  contri- 
bnt«d  liberally  towards  the  maintenance  of  others. 


'  Sicut  olim  de  Ilieroniino,  cujus  taiila  erat  uorainis  celo-  I      •  Regium  est,  cum  bene  focoris,  male  andire  — Sen. 
britoa,  lit  ad  uiium  ex  omnibua  totius  orbis  regionibua  veliit        '  Non    sunt    profundcmln?    opes    sed    dispensandte. 
certiusimum  quoJdiira  ornculum  concurreretur. — Sraa.  \  Ambroa. 


LIfE  AND  DKATH  OF  DOCTOK  GiilOK.  xiil 

He  was  of  such  a  charitable  and  bountiful  disposition,  that  though  his  father  left  him  a  competent 
estate,  yet  such  were  his  disbursements  yearly  for  his  kindred  and  others  who  stood  in  need  of  relief,  that 
from  the  death  of  his  father,  till  his  children  came  to  be  of  j'ears,  and  to  call  for  their  portions,  he  laid  up 
nothing  of  all  his  comings  in,  so  that  they  who  out  of  envy  cry  up  his  estate  to  be  greater  than  it  was,  do 
consequently  cry  up  his  bounty  and  charity  ;  because  whatsoever  his  estate  was,  it  was  wholly  laid  out  for  the 
relief  of  such  as  stood  in  need  (necessary  expenses  for  his  family  only  excepted),  which,  as  it  doth  appear 
from  the  doctor's  papers,  so  in  his  lifetime  he  expressed  as  much  to  some  of  his  children.  And  truly, 
as  in  other  things  he  excelled  others,  so  in  this,  even  himself.' 

He  was  very  conscionable  in  spending  his  time,  from  his  youth  to  his  very  death.  He  did  use  to  rise  very 
early  both  winter  and  summer.  In  the  winter,  he  did  constantly  rise  so  long  before  da}-,  as  he  performed  all 
the  exercises  of  his  private  devotions  before  daylight ;  and  in  the  summer  time,  about  four  of  the  clock  in 
the  morning,  b}'  which  means  he  had  done  half-a-day's  work  before  others  had  begun  their  studies.  If  he 
heard  any  at  their  work  before  he  had  got  to  his  study,  he  would  say  (as  Demosthenes  spake  concern- 
ing the  smith),  that  he  was  much  troubled  that  any  should  be  at  their  calling  before  he  at  his. 

He  was  a  man  of  much  temperance  and  sobriety  ;  as  in  his  eating  and  drinking,  so  in  his  apparel. 

As  for  recreations,  howsoever  many  pious  persons  do  spend  time  therein,  and  that  lawfully,  in  warrant- 
able recreations,  yet  he  spent  none  therein,^  insomuch  as  he  was  never  expert  in  any  kind  of  exercise  for 
recreation.  He  hath  been  often  heard  to  say,  that  he  took  not  any  journey  merely  for  pleasure  in  all  his 
hfetime ;  study  and  pains  having  been  always,  both  in  youth  and  age,  his  chiefest  pleasure  and  delight  ; 
yea,  it  was  his  '  meat  and  drink  to  be  doing  the  will  of  his  heavenly  Father,'  wherein  he  took  as  much 
pleasure  and  delight  as  natural  men  do  in  their  eating  and  in  their  drinking,  or  in  their  sports  and  pastimes. 

Such  was  his  carriage  and  conversation,  that  there  was  scarce  a  lord  or  lady,  or  citizen  of  quality,  in  or 
about  the  city,  that  were  piously  aflfected,  but  they  sought  his  acquaintance,  and  were  ambitious  of  his 
company,  wherein  they  took  much  content,  and  found  much  benefit  to  their  soul's  welfare. 

And  whereas  many  persons  of  quality  came  out  of  their  good  respect  to  visit  him,  he  would  endeavour 
so  to  order  their  conference  as  it  might  be  profitable  to  edification  ;  or  if  their  visits  were  merely  compli- 
mental,  he  accounted'  it  a  great  burden  unto  him. 

He  was  always  of  a  very  friendly  and  courteous  disposition,  whom  the  meanest,  not  only  of  his  parish, 
but  of  the  city,  found  easy  of  access  ;^  and  as  easy  to  be  entreated,  yea,  ready  to  do  what  he  could  to  all. 

Among  other  graces,  humility  was  eminent  in  him  ;  for  he  was  not  observed  to  be  pufi'ed  up  either  with 
the  flocks  of  multitudes  unto  his  ministry  (which  were  many  and  great),  nor  with  any  applauses  of  men  ;  but 
would  still  say,  he  knew  more  of  himself  to  abase  him  than  any  could  know  to  extol  him. 

He  was  much  in  communion  with  God,  and  contented  not  himself  only  with  daily,  constant,  ordinary, 
holy  exercises,  but  was  also  frequent  in  extraordinary  duties. 

In  the  bishops'  time,  when  it  might  not  be  permitted  to  keep  a  fast  openly  in  the  church,  he  was 
one  of  those  ministers  who  frequently  helped  pious  Christians  in  their  private  fasts.  In  times  of  fear  and 
danger,  he  and  others  had  sometimes  weekly,  sometimes  monthly  fasts,  whereof  many  in  his  own  house 
and  vestry  ;  which  he  was  eminently  observed  to  perform  with  extraordinary  reverence  and  awfulness  of 
spirit.  His  confessions  were  accompanied  with  much  sense  of  sin,  brokenness  of  heart,  self-abhorrency, 
judging  of  the  creature,  and  justifying  of  God.*     In  petition  very  pertinent,  judicious,  spiritual,  seasonable, 


*  Kof^»s  Tdi/  ri;  n  fMip^sritr,  irTi  xiti  r'iiDut  mat  xati  Wi{vu.at         *  Taiito  mnjpr  latis'eat  igimseeutis,  qtiauto  major  exag, 
lyxjarsia. — Plato,  \  rutio  est  peecuta  confiteutis. — Aug  in  J's.  xciv. 


XIV  A  NARRATIVE  OF  THE 

accompanied  with  faitb  and  fervour  ;  like  a  true  sou  of  Jacob,  wrestling  with  tears  and  supplications,  as 
resolving  not  to  let  him  go  without  a  blessing. 

But  none  like  him  in  thanksgiving.  After  a  man  would  think  he  had  spent  the  last  drop  of  his  spirit  in 
confession  and  prayer,  oh,  how  would  ho  revive  and  gather  up  his  spirits  when  he  came  to  the  work  of 
thanksgiving  !  wherein  he  would  be  so  large,  particular,  warm,  and  vigorous,  that  in  the  end  of  the  day 
he  would  quicken  the  auditory,  as  if  then  the  work  had  been  but  newly  to  begin,  and  that  only  had  been 
the  work  of  the  day  :  wherein  he  may  bo  a  pattern  to  all  his  surviving  brethren  in  the  ministry. 

He  was  very  inquisitive  after  the  good  and  welfare  of  the  church  of  God  ;  as  at  home,  so  abroad  ;  that 
accordingly  he  might  order  his  prayers  in  their  behalf,  being  ever  mindful  of  them  in  his  prayers.  And  when 
he  heard  it  went  ill  with  the  church  of  God  in  any  place,  like  another  Nehemiah,  he  '  sat  him  down,  and 
wept,  and  mourned,  and  fasted,  and  prayed  unto  the  God  of  heaven  in  their  behalf.' 

Great  was  his  patience  under  the  visiting  hand  of  God,  especially  in  his  old  age,  when  God  visited  him 
with  painful  maladies.  Though  by  reason  of  the  bitterness  of  his  pains  by  the  stone,  and  sharpness  of 
urine,  and  that  lethalis  arundo  (as  he  oft  called  it),  that  deadly  arrow  in  his  side  (which  he  knew  could 
never  be  plucked  out  of  it  but  by  death),  I  mean  his  asthma,  which  he  got  by  an  excessive  cold  in  attend- 
ing upon  public  employment, — notwithstanding,  I  say,  by  reason  of  these,  he  hath  been  often  heard  to  groan, 
yet  was  he  never  heard  once  to  grumble.  But  he  would  oft  say.  Soul,  be  silent ;  soul,  be  patient ;  it  is 
thy  God  and  Father  that  thus  ordereth  thy  estate.  Thou  art  his  clay  ;  he  may  tread  and  trample  on  thee 
as  it  pleaseth  him.  Thou  hast  deserved  much  more  ;  it  is  enough  that  thou  art  kept  out  of  hell.  Though 
thy  pain  be  grievous,  yet  it  is  tolerable  ;  thy  God  afl'ords  some  intermissions,  he  will  turn  it  to  thy  good, 
and  at  length  put  an  end  to  all :  none  of  these  can  be  expected  in  hell.  He  would  oft  make  mention  of  the 
extent  of  obedience,  which,  he  said,  was  not  only  to  endeavour  to  do  what  God  requireth,  but  also  patiently 
to  bear  what  God's  will  is  to  lay  upon  his  creature ;  as  Christ  himself,  '  though  he  were  the  Son,  yet 
learned  obedience  by  the  things  which  he  sufiered.'  In  his  greatest  pangs,  he  oft  used  this  speech  of  Job, 
'  Shall  we  receive  good  from  the  hands  of  God,  and  not  evil  ?'  He  often  commended  his  soul  unto  Christ, 
and  would  say,  '  I  am  persuaded  that  he  is  able  to  keep  that  which  I  have  committed  to  him  against  that 
day.'  When  any  of  his  friends  went  about  to  comfort  him  in  those  gifts  which  God  had  bestowed  on  him, 
and  works  which  he  had  wrought  by  him,  he  would  answer  :  I  dare  not  think  of  any  such  thing  for  com- 
fort ;  Jesus  Christ,  and  what  he  hath  done  and  endured,  is  the  only  ground  of  my  sure  comfort.  Many 
that  came  to  visit  him  in  his  weakness  professed  that  they  went  away  better  than  they  came,  by  reason  of 
those  savoury  and  gi-aeious  expressions  that  proceeded  from  him. 

Though  towards  his  latter  end  his  fits  of  the  stone  were  frequent  and  sharp,  having  sometimes  four  or 
five  in  an  hour,  yet  such  was  his  desire  to  finish  that  so  much  desired  Commentary  of  his  upon  the  Epistle 
to  the  Hebrews,  that  so  soon  as  the  bitterness  of  the  pain  of  a  fit  was  over,  ho  returned  to  his  work,  and 
made  some  progress  therein.  And  thus  he  continued  labouring  at  his  work,  through  much  pain,  till  Tues- 
day, the  6th  of  December  1G53  ;  about  which  time,  as  his  natural  strength  was  exceedingly  decayed,  so 
his  intellectuals  began  to  fail ;  and  for  the  three  following  days  drowsiness  seized  upon  him,  insomuch 
that  he  could  not  hold  up  his  head  to  look  into  a  book,  but  slumbered  away  his  time  in  his  chair  ;  and  upon 
the  Friday,  being  the  third  day  since  he  had  given  over  his  studies,  inquiring  what  day  it  was,  he  cried 
out,  Alas  !  1  have  lost  three  days  !  The  day  following  being  Saturday,  he  had  no  desire  to  arise  out  of 
his  bed,  neither  indeed  could,  in  regard  of  his  wcnknoss,  which  was  such  as  he  said.  Now  I  have  not  long 
to  live  in  this  world  ;  the  time  of  my  departure  is  at  hand  ;  I  am  going  to  my  desired  haven  :  the  appre- 
hension whereof  was  no  little  joy  unto  him  ;  for  he  had  often  said  unto  such  of  his  friends  as  came 
to  visit  him  in  his  sickness,  I   am  most  willing  to  die  ;  having,   I  bless   God,   nothing    to   do  but  to 


LIFE  AND  DEATH  OF  DOCTOR  GOUGE.  XV 

die.'  Indeed,  he  seemed  sometimes  to  be  in  Paul's  strait  between  life  and  death,  '  having  a  desire  to  depart, 
that  he  might  be  with  Christ,  which  was  best ;'  but  yet  very  desirous  was  he  to  finish  his  Commentary  on  the 
Epistle  to  the  Hebrews,  which  he  knew  would  be  useful  to  the  church  of  God,  and  in  that  respect  was  will- 
ing to  live  ;  and  God  so  far  answered  his  desire  in  that  particular,  that  he  lived  to  finish  it  within  half  a 
chapter.  But  when  he  perceived  that  his  time  in  this  world  could  not  be  long,  oh  how  sweet  and  joyful  was 
the  apprehension  of  death  unto  him  !  which  he  often  termed  his  best  friend,  next  unto  Jesus  Christ. 

And  that  Saturday,  though  he  kept  his  bed  through  weakness,  yet  was  he  more  wakeful,  and  his  spirit 
more  lively  and  cheerful,  than  for  several  days  before  ;  which  questionless  was  from  his  joyful  apprehension 
of  his  approaching  departure.  . 

His  speeches  that  day  were  more  than  ordinarily  heavenly ;  speaking  much  in  admiration  of  the  free- 
ness  of  God's  grace,  and  riches  of  his  mercy  in  Jesus  Christ. 

As  while  he  lived  he  led  an  heavenly  life,  so  about  the  time  of  his"  death,  by  those  comforts  and  joys 
which  he  found  in  his  soul,  he  seemed  to  be  in  heaven  while  he  was  upon  the  earth  ;  and  so  continued,  full 
of  sweet  comfort  and  heavenly  expressions,  to  the  last  of  his  understanding  and  speech,  which  continued  till 
Monday  morning,  when  both  failed  him  ;  from  which  time  he  lay  breathing,  but  shorter  and  shorter,  till 
eight  of  the  clock  that  night ;  about  which  time,  in  the  presence  of  all  his  children,  and  divers  friends,  he 
quietly  slept  in  the  Lord,  making  an  happy  change  from  earth  to  heaven,  December  12.  a7mo  Chrisli, 
1653, — being  seventy-nine  years  old,  having  served  God  faithfully  and  painfully  in  his  generation. 


I'/ie  Names  of  such  Booh  as  this  Author  hath  imtten. 

1.  Of  Domestical  Duties,  eight  treatises,  out  of  part  of  the  fifth  and  sixth  chapters  of  the  Epistle  to 
the  Ephesians. 

2.  The  Whole  Armour  of  God,  on  part  of  the  sixth  chapter  of  the  Epistle  to  the  Ephesians. 

3.  A  Treatise  of  the  Sin  against  the  Holy  Ghost,  out  of  Mat.  xii.  31,  32,  Mark  iii.  28,  29. 

4.  Two  Catechisms,  one  handling  the  fundamental  principles  of  Christian  Religion,  the  other,  brief 
answers  to  the  chief  Ai'ticles  of  Religion. 

5.  A  Guide  to  go  to  God,  or  an  Explanation  of  the  Lord's  Prayer. 

6.  God's  Three  Arrows,  Plague,  Famine,  Sword,  in  three  Treatises  :  1.  A  Plaster  for  the  Plague,  on 
Num.  xvi.  44  to  the  50.     2.  Dearth's  Death,   on  2   Sam.  xxi.  1.     3.  The  Church's  Conquest  over  the 

_  Sword,  on  Exod.  xvii.  8  to  the  end. 

7.  The  Extent  of  God's  Providence.     A  Sermon  on  Mat.  x.  29-31,  preached  November  5.  1623,  on 
occasion  of  the  downfall  of  Papists  in  Blackfriars'  ten  days  before,  with  the  relation  of  the  said  downfall. 

8.  The  Dignity  of  Chivalry.     A  Sermon  on   2  Chron.  viii.  9,  preached  before  the  Artillery  Company 
of  London,  June  13.  1626. 

9.  The  Saint's  Sacrifice,  or  a  Commentary  on  the  116th  Psalm. 

10.  Two  Treatises.     1.  The  Sabbath  Sanctification  ;  2.  A  Treatise  of  Apostasy,  on  Luke  xv.  31. 

11.  The  Saint's  Support.     A  Sermon  Neh.  v.  19,  preached  before  the  Commons  of  Parliament,  June 
29.  1645. 

'  Vitam  habuit  in  patientia,  mortem  in  desiderio. 


XVI  MST  OF  DOOKS. 

12.  Mercy's  Memorial.     A  Sermon  on  Exod.  xiii.  3,  preached  in  Paul's  Church,  Londun,  Nov.  17. 
lG-14,  being  the  day  of  Queen  Elizabeth's  inauguration. 

13.  The  Progress  of  Divine  Providence.     A  Sermon  on  Ezek.  xxxv-.  11,  preached  before  the  House 
of  Peers,  Sep.  2.1.  1G45. 

1-t.  A  Sermon  on  Ezekicl  xxiv.  16,  preached  at  the  funeral  of  Mrs  Margaret  Duck,  with  a  large  rela- 
tion of  her  life  and  death. 

15.  The  Right  Way.     A  Sermon  on  Ezra  viii.  21,  preached  before  the  Lords,  Sept.  12.  1C48,  the  day 
of  humiliation  for  a  blessing  on  the  Treaty  between  the  King  and  Parliament. 

16.  A  Large  Commentary  and  Exposition  on  the  whole  Epistle  of  St  Paul  to  the  Hebrews. 


THE  EPISTLE  TO  THE  CHRISTIAN  READER. 


CHRISTIAN  Reader,— Thou  bast  here  at  length 
that  so  much  desired  and  long  looked  for  Com- 
mentary of  Dr  Gouge  on  the  Epistle  to  the  Hebrews, 
the  largeness  whereof  may  be  a  sufficient  plea  for  the 
long  stay  thereof  at  the  press. 

Though  it  be  a  poslhumus  (a  child  brought  into 
the  world  after  the  death  of  his  father),  yet  I  do  assure 
thee  it  is  his  own.  For  though  he  set  not  upon  this 
work  for  the  fitting  it  to  the  press,  till  the  latter  end 
of  his  days,  after  he  was  seventy  years  of  age,  being 
kept  from  it  by  other  public  employments,  as  is  well 
known,  yet  it  pleased  God  so  to  lengthen  out  his  life, 
that  he  lived  to  finish  this  Commentary  upon  the  whole 
Epistle,  excepting  one  half  chapter ;  the  completing 
whereof,  though  it  cost  me  some  time  and  pains,  that  j 
it  might  be  answerable  to  the  rest,  yet  in  respect  both 
of  its  form  and  matter,  it  may  well  be  accounted  his 
own  work.  For  as  being  his  amanuensis  to  a  great 
part  of  the  work,  I  observed  his  method,  so  the  matter 
and  substance  of  that  half  chapter  I  found  in  his  own 
notes,  to  which  I  have  added  no  more  than  I  thought 
necessary  to  make  it  like  the  rest.  So  that  I  may 
truly  say,  thou  hast  here  Dr  Gouge's  Commentary 
upon  the  whole  Epistle  to  the  Hebrews  ;  and  therein 
the  substance  of  aliove  a  thousand  sermons  preached 
at  that  famous  Wednesday  Lecture  in  Blackfriar's, 
London,  though  now  cast  into  a  new  mould  by  way  of 
section.  Yet  I  am  persuaded,  and  that  upon  good 
grounds,  that  there  is  scarce  a  point  in  divinity 
which  he  handled  upon  any  portion  of  Scripture  in  the 
whole  course  of  his  ministry,  but  he  hath  brought  the 
substance  of  it  into  this  Commentary.  Several  ser- 
mons, which  upon  the  first  view  I  thought  fit  to  be 
published,  and  thereunto  had  designed  them,  I  have 
since  found  fully  handled  in  this  Commentary  ;  wherein 
I  conceive,  thou  mayest  find  as  many  points  of 
divinity,  cases  of  conscience  and  controversies,  fully, 
clearly,  though  succinctly  handled,  as  in  any  com- 
mentary whatsoever  yet  extant. 

As  he  was  ever  acknowledged  by  all  scholars  that 
heard  him,  or  read  any  part  of  his  works,  to  be  most 
exact  and  accurate,  iu  the  opening  of  the  true  sense 


of  a  text,  in  the  resolving  thereof,  and  raising  of 
genuine  observations  from  the  same  ;  so  in  the  giv- 
ing of  the  natural  sense  and  meaning  of  the  apostle  in 
this  epistle,  and  in  the  analysing,  first  of  every  chapter, 
then  of  every  verse,  and  in  raising  of  the  proper 
deductions  and  conclusions  from  each  word  and  par- 
ticle almost  in  this  epistle,  he  hath  shewed  his  skill  to 
the  utmost :  it  being  the  fruit,  as  of  his  younger,  so 
of  his  elder  years, ^  whenas  he  grew  herein  more  and 
more  acute  and  dexterous. 

Though  the  doctrines  which  he  raised  from  each 
word  and  particle  are  not  set  down  under  the  notions 
of  doctrines,  nor  the  reasons  for  the  confirmation 
thereof  under  the  terms  of  reasons,  yet  in  the  section 
where  the  Greek  word  or  particle  is  opened,  there  are 
expressed,  as  the  doctrines  thence  naturally  arising, 
so  the  reasons  for  the  contii-mation  thereof,  and  likewise 
many  practical  inferences,  ever  holding  il^  one  part 
of  his  art  to  conceal  his  art ;  especially  in  writing, 
though  in  preaching,  as  none  more  solid  and  judi- 
cious, so  scarce  any  more  clear  and  perspicuous,  con- 
descending to  the  capacity  of  the  meanest ;  ever 
aflecting^  the  simplicity  of  plain  preaching,  rather 
than  obscure  and  lofty  expressions. 

At  the  end  of  this  Commentary,  besides  a  large 
English  table  of  all  the  material  points  treated  of  by 
the  author,  I  have  added  an  Alphabetical  Index  of 
above  seven  hundred  Greek  words,  which  thou  mayest 
find  learnedly  and  dexterously  explicated,  either  by 
their  etymologies,  synonymas,  or  various  acceptations 
(if  they  be  crohuari/iara),  or  if  not,  yel  thou  hast  the 
clearest  and  most  familiar  explication  that  each  word 
is  capable  of.  For  it  was  one  part  of  the  author's 
excellency,  that  constantly  in  the  course  of  his  ministry 
he  did  endeavour  to  instil  into  the  heads  of  his  auditors 
the  fullest  sense  of  the  Spirit  in  a  familiar  way,  though 
veiled  under  many  significant,  simple,  compound,  or 
decomposite  notions.     Such  was  his  depth  of  judg- 

'  Discipulus  est  prioris  posterior  dies. — Seneca,  ri^ajxai 
Ti  usi  ToXXx  ^t^airxi/iiivos. — Solon. 

'  Est  caput  artis  artem  dissimulare. — Erasm. 
^  Tov  l^ituTuFfiov  Tov  u.T>.ovff~i^iiv  KVi^vy f^ccmi . —  Greg,  Nyss. 
A 


EPISTLE  TO  THE  CHRISTIAN  READER. 


ment,  that  aft«r  he  had  conferred  place  with  place,  he 
could  suddenly  methodise  the  different  senses,  and 
give  forth  the  qnintcsseuee  of  all  his  collations,  so  as    i 
the  meanest  capacitj'  might  bo  edified  by  him.  | 

That  I  may  not  exceed  the  bounds  of  an  epistle,  I 
shall  only  add  this  word  concerning  the  narrative  of 
my  dear  father's  life  and  death.  Though  some  things  ' 
therein  may  seem  scarce  creditable,  as  his  indefatigable 
pains,  his  unparalleled  meekness,  and  the  like,  yet  do 
I  assure  thee,  there  is  not  one  particular  expression 
in  the  whole,  but  upon  mine  own  knowledge  I  can 
avouch  for  truth,  having  observed  most  of  them  my- 
self, and  heard  the  rest  often  from  his  own  mouth.        ' 

Though  ho  be  now  dead,  yet  he  still  speaketh  to 
us  in  this  elaborate  Commentary  of  his,  of  which  he 
died  in  travail.  Though  it  were  bis  Benoni,  yet  to 
the  heedful  reader  it  may  justly  become  another  Ben- 
jamin, a  son  of  the  right  hand,  to  lead  him  fully  into 
the  bowels  of  the  whole  epistle.  The  author's  sole 
aim  in  all  his  ministry  being  the  same  with  Austin's,' 

'  Sint  castfe  dclitite  iriero,  Scripturio  turn;  nee  fallar  in 
eis,  ncc  fallam  ox  eis.-  Con/es.  lib.  ii.  cap.  12. 


and  in  his  Commentai-y  like  that  of  Jerome,'  to  hold 
out  clearly  the  meaning  of  the  Spirit,  and  not  his  owd 
fancies  and  conceits. 

And  such  was  his  happiness,  that  he  had  the  incomes 
of  the  same  Spirit  in  explaining  the  epistle,  as  the 
penman  in  writing,  though  not  in  the  same  measure. 
My  prayer  unto  the  God  and  Father  of  mercy  is,  that 
it  may  do  as  much  or  rather  more  good  in  the  perusal, 
than  it  did  in  the  first  preaching,  becoming  a  means 
of  conversion  to  the  unconverted,  of  edification,  com- 
fort, support  and  establishment  to  all  that  are  already 
brought  into  Jesus  Christ. 

Thy  servant  in  the  work  of  the  gospel, 

Tho.  Gougb. 

Sr  rui.cHRES,  March  26.  1C56. 

'  Propositum  mihi  erat  non  ad  meam  voluntafem  Scrip- 
turas  trahere,  sed  id  dicere,  quod  Scripturas  Telle  intcUi- 
gebam.  Commentatoris  officium  est,  non  quid  ipse  velit, 
sed  quid  sentiat  ille  quem  iuterpretatur,  exponere :  alioqui 
si  contraria  dixerif,  non  tam  interpres  erit  quam  adv 
ejus  quem  nititur  explanare- — llieron.  ad  Pammach. 


ON  THIS  LEARNED  COMMENT. 


OuB  welcome  ship  the  wealth  of  heav'n  hath  brought, 

No  Indian  earth;  and  she  so  richly  fraught, 

With  worth  our  waiting  pays  ;  an  empty  skiff 

Had  sooner  come,  and  with  an  easy  whitf 

Of  wind  had  sail'd  ;  our  ship  so  fully  laded 

Through  the  surges  deeply  plough'd,  and  slowly  waded. 

His  wares  for  houses  claim  our  hearts ;  may  I 

Still  rnnko  my  better  part  their  library  ; 

Yea,  may  these  volumes  turn'd  into  myself, 

Be  chained  faster  to  my  soul  than  self. 

They  burden  shelves,  in  souls  had  they  abndo. 

Like  th'  elements  In  place,  they  would  not  load. 

Nor  crave  I  them  alone  ;  our  college  cries 

To  have  a  share  in  these  commodities. 

These  thousand  sermons,  Sion  is  content 

To  quarter  freely  ;  harmless  regiment  I 


Which  with  no  foe  contendest,  but  with  sin, 

Which  driv'st  not  students  out,  but  draw'st  them  in, 

Which  dost  not  eat,  but  art  tho  scholars'  bread. 

And  in  a  vacant  desk  can'st  make  thy  bed  ; 

Whose  pistols  only  reasons  are,  whose  swords 

Are  framed  only  out  of  Scripture-words. 

Our  Gouge  who  Christ  i'  the  types  so  clearly  shews. 

Gives  light  to  th'  Hebrews,  knowledge  to  the  Jews. 

Th'  Hebrews  so  hard,  a  fort  scarce  ere  obtain'd, 

We  conquer  now  ;  I'm  sure  the  works  we've  gain'd. 

Finis  in  page  the  last,  the  end  holds  forth 

Of  th'  worthy  comment,  not  the  comment's  worth. 

Its  clear  analysis  the  text  unties, 

'Twas  sad  that  death  did  th'  writer  analyse. 


ON  THE  EXCELLENT  COMMENTATOR. 


The  shady  types  are  made  in  th'  Hebrews  plain. 

This  comment  clears  the  Hebrews,  and  again 

The  life  of  Gouge  expounds  this  comment,  next 

We  want  one  to  explain  his  life;  that  text 

A  pair  of  commentators  join  to  clear, 

The  dove  and  serpint  both  must  comment  thero  : 


His  pen  goes  sweetly,  but  had  we  our  choice, 

We  him  would  hear  ;  no  music  to  the  voice. 

He's  gone ;  yet  sure,  the  worth  of  th'  son  will  spread. 

Who  serv'd  his  living  father,  serves  him  dead. 


A  COMMENTARY  UPON  THE  EPISTLE  TO  THE 
HEBREWS. 


SEC.  1.  Of  the  authority  of  this  epistle. 
That  we  may  with  the  better  warrant  collect 
articles  of  faith  and  rules  for  life  out  of  this  epistle,  it 
is  requisite  that  we  be  well  informed  in  the  divine  au- 
thority thereof,  and  also  well  weigh  the  excellency 
of  it. 

These  evidences  following  make  clear  the  divine 
authority  of  this  epistle. 

1.  The  matter  of  it,  which  is  beyond  the  reach  of 
human  invention.  So  profound  mysteries  are  revealed 
therein,  as  could  not  be  known  but  by  divine  revela- 
tion. 

2.  The  manner  of  unfolding  those  mysteries,  which 
is  with  such  majesty  and  gravity  as  argueth  a  divine 
spirit. 

3.  The  congruity  of  it  with  other  canonical  scrip- 
tures, so  as,  if  all  Scripture  be  given  by  inspiration  of 
God,  Haaa  y^atpn  '^iO'TtiudToi,  2  Tim.  iii.  16,  then  this 
also. 

4.  The  direct  refutation  of  pernicious  heresies, 
which,  since  the  writing  of  this  epistle,  have  been 
forged,  so  as  it  must  needs  be  inspired  by  a  foreknow- 
ing Spirit. 

5.  The  whole  tenor  of  this  epistle,  and  manner  of 
expressing  the  legal  ordinances  therein,  shew  that  this 
epistle  was  written  while  the  temple  stood,  and  Leviti- 
cal  rites  were  in  use,  which  was  in  the  apostles'  time ; 
80  as,  if  it  had  not  been  canonical,  it  would  question- 
less have  been  discovered  by  them. 

6.  The  penman  of  it,  whom  we  shall  shew  here- 
after to  be  Paul  the  apostle. 

7.  The  express  approbation  which  St  Peter  gives  of 
it,  for  he  makes  mention  of  an  epistle  which  St  Paul 
wrote  to  them,  to  whom  he  himself  wrote  his  epistles, 
'iy^a-]/iv  uij.h,  2  Peter  iii.  15,  16,  who  were  Hebrews, 
1  Peter  i.  1  ;  2  Peter  iii.  1. 

These  proofs  of  the  divine  authority  of  this  epistle 
shew  how  justly  it  is  accounted  canonical,  as  it  hath 


been  in  all  ages  of  the  church  ;  for  where  catalogues 
of  canonical  scriptures  have  been  made,*  this  epistle 
hath  been  put  into  the  number,  and  they  have  been 
accounted  heretics  that  have  denied  it  to  be  canonical.^ 

Sec.  2.  Of  the  excellency  of  this  epistle. 

Admirable  is  the  excellency  of  every  part  of  sacred 
Scripture,  which  savonreth  of  more  than  an  human 
spirit.  And  this  epistle  hath  sundry  excellencies, 
which  in  a  peculiar  manner  do  commend  it  unto  us  ; 
as, 

1.  The  mysteries  couched  therein.  The  greatest 
and  profoundest  mysteries  of  our  Christian  religion 
are  therein  propounded  :  concerning  God  the  Father, 
Son,  and  Holy  Ghost ;  concerning  the  natures,  per- 
son, and  offices  of  Christ ;  concerning  the  sufficiency 
of  Christ's  sacrifice,  and  efficacy  of  his  intercession  ; 
concerning  the  excellency  of  the  new  covenant ;  con- 
cerning the  life  of  faith  ;  and  concerning  the  privilege 
of  these  latter  times,  &c. 

2.  The  variety  of  histories  therein  recollected.  We 
have  in  it  a  rehearsal  of  most  of  the  memorable  his- 
tories from  the  beginning  of  the  world  to  the  last  age 
thereof ;  and  not  only  of  such  as  are  registered  in  holy 
writ,  but  also  of  such  as  fell  out  since  the  prophets 
ceased  to  record  any. 

8.  Explication  of  legal  types,  and  application  of 
them  to  their  distinct  truths.  No  other  book  is  here- 
in comparable  to  this  epistle. 

4.  Confutation  of  heresies.*  It  may  be  termed  the 
maul  of  popery,  which  is  a  mass  of  heresies.  Popish 
heresies  are  most  against  the  offices  of  Christ,  espe- 

'  Athanas.  in  Synop3.  S.  Scrip.;  Aug.  de  Doctr.  Christ., 
1.  ii.  c.  viii.  ;  Damasc.  de  fide,  1.  iv.  c.  xviii. 

'  Epiph.  1.  i.  hser.  xlii.  ;  Philast.  Catal.  hferes.  c.  xlviii. 

'  Vide  Whitak.  'E^xvirnv,  in  quo  fragmenta  veterum  hsere- 
eium,  indioantur,  ad  constituendum  ecclesisa  pontificisa  iTir- 
TXiriiv,  collata. 


GOUGE  ON  HEBREWS. 


cially  against  his  priesthood.  Those  heresies  are  so 
fully  mot  withal  in  this  epistle,  as  if  it  had  been  written 
Binco  popery  began.  God  foreseeing  what  poisonous 
heresies  would  be  broached,  prepared  this  antidote 
against  them. 

5.  The  pithy  persuasions  unto  all  holiness  and  new 
obedience  ;  the  powerful  encouragements  to  constancy 
and  perseverance  ;  the  di-eadful  denunciations  against 
apostasy  and  inipenitency  ;  the  sweet  consolations  to 
such  as  for  Christ's  sake  endure  the  cross,  which  are 
here  and  there  throughout  in  this  epistle  mixed. 

Thus  much  in  general  to  commend  this  epistle 
unto  us. 

The  title  thereof  is  next  to  be  considered. 

Sec.  3.  Of  thr  title. 

The  Epistle  of  Paul  the  apostle  to  the  Hebrews. 

It  is  not  probable  that  this  title  was  set  down  by 
the  first  penman  of  this  epistle  ;  for  he  might  as  well 
have  premised  his  usual  inscription  with  his  name  and 
calling  (which  apostles  do  in  all  other  their  epistles) 
as  have  prefixed  the  foresaid  title. 

Titles  before  the  apostles'  epistles,  and  subscrip- 
tions after  them,  are  not  accounted  canonical,  as  the 
epistles  themselves,  but  supposed  to  be  added  by  some 
that  afterwards  did  transcribe  the  epistles.  For  there 
are  gi-oss  mistakings  and  palpable  errors  in  many  of 
them.'  And  though  some  of  them  may  hit  the  mark, 
and  declare  the  truth,  j-et  doth  it  not  thereupon  fol- 
low that  they  are  canonical.  Although  everything 
that  is  canonical  be  most  true,  yet  every  truth  is  not 
canonical ;  for  that  only  is  accounted  canonical  which 
was  given  by  inspiration  of  God,  SsoVvsi/ffT-os. 

Titles,  thei'efore,  and  superscriptions  added  to  the 
epistles  of  apostles,  are  no  suflicient  grounds  of  doc- 
trine, nor  may  articles  of  faith  or  rules  for  life  be 
founded  on  them  ;  yet  they  give  some  light  to  the 
matter,  and  may  be  handled  by  way  of  preface. 

As  for  the  title  of  this  epistle,  no  just  exception  can 
be  taken  against  it.  Every  particle  therein  is  un- 
doubtedly most  true. 

It  plainly  demonstrates  both  the  parties,  and  the 
means  of  the  author's  declaring  his  mind. 

The  parties  are,  1,  the  penman  or  author;  2,  the 
people  to  whom  it  was  in  special  directed. 

Tlie  author  is  described,  1,  by  his  name,  Paul;  2,  by 
his  calling,  the  apostle. 

The  people  are  described  hy  their  parentage, 
Hebrews. 

The  means  is  by  way  of  writing  a  letter,  the  epistle. 

Sec.  4.   Of  the  author  of  this  epislh. 

The  proofs  before  produced  for  the  divine  authority 
of  this  epistle  give  evidence  that  an  apostle,  or  some 
other  extraordinarj'  minister,  immediately  inspired  and 

'  See  Cudworth's  Supplement  to  Perkins's  Comment  on 
the  Epistle  to  Gal.  in  the  couclusiou. 


infallibly  insisted'  by  the  divine  Spirit,  was  the  author 
of  it. 

Some  have  supposed  it  to  be  wi-itten  by  Luke  the 
evangelist,  or  by  Clemens  ;  ^  some  by  ApoUos,  whose 
learning  and  eloquence,  joined  with  great  piety,  is 
much  commended,^  who  also,  in  special,  is  said  to 
have  mightily  convinced  the  Jews,  Acts  xviii.  24,  25, 
28. 

But  the  evidences  following  do  more  than  probably 
evince  that  Paul  the  apostle  was  the  author  of  this 
epistle. 

1.  The  ancient  Greek  churches  accounted  it  to  be 
St  Paul's,  and  thereupon  prefixed  this  title  before  it. 
The  Epistle  of  Paul,  &c.*  And  in  the  catalogue  of  St 
Paul's  epistles  this  is  reckoned  up  ;  whereupon  there 
are  said  to  be  fourteen  epistles  of  St  Paul. 

2.  Both  matter  and  manner  of  penning  this  epistle 
is  agreeable  to  St  Paul's  other  epistles.* 

3.  That  which  St  Paul  styleth  his  '  token  in  every 
epistle,'  2  Thes.  iii.  17,  is  also  in  the  close  of  this 
epistle  thus  set  down  :  '  Grace  be  with  you  all.  Amen.' 
Indeed,  in  most  of  his  epistles  he  styles  it  '  the  grace 
of  Jesus  Christ ;'  yet  in  both  his  epistles  to  Timothy 
and  to  Titus,  it  is  as  here. 

4.  The  mention  which  is  made  of  Timothy,  who 
was  St  Paul's  associate,  of  whom  he  oft  makes  men- 
tion in  his  other  epistles,  and  gives  the  same  epithet 
to  him  that  is  hero,  our  brother  Timothy.  Compare 
with  Heb.  xiii.  23  ;  2  Cor.  i.  1  ;  PhUem".  1. 

To  shew  that  that  very  Paul  is  here  meant  who 
was  immediately  called  by  Jesus  Christ,  and  infallibly 
assisted  by  his  Spirit,  he  is  described  by  his  extraor- 
dinary function,  the  apostle.  Hereof  see  chap.  iii.  1. 
Thus  much  of  the  author. 

Objections  made  against  this  penman  of  this  epistle 
are  answered  in  their  due  places.  See  Chap.  II.  Sec.  27. 

Sec.  5.   Of  the  Ilebreus. 

The  people  to  whom  in  special  the  apostle  directed 
this  epistle  are  styled  Hebrews  ;  whereby  that  nation 
which  descended  from  Abraham  is  meant. 

This  title,  Ilebreus,  is  oft  used  in  the  Old  and  New 
Testament.  It  was  first  given  to  Abraham  himself. 
Gen.  xiv.  18  ;  then  to  Joseph,  when  he  was  a  servant 
in  Egypt,  Gen.  xxxix.  14,  17  ;  afterwards  to  all  that 
stock.  Gen.  xl.  15  ;  Exod.  ii.  6  ;  1  Sam.  iv.  6,  9  ; 
Acts  vi.  1 ;  Philip,  iii.  5. 

Abraham,  the  father  of  this  people,  was  styled  an 
Hebrew  in  two  especial  respects.* 

'  Qu.  '  assisted  '? — Ed. 

•  Originea,  ut  refert  Kuseb.  Hist.  Eccl.  1.  vi.  c.  xxv. 
'  Bezii  in  Annot.  mnjor. 

*  nat;A.<i>  T«E  ' A<rtrTi\iu,  &c.  Ita  scriptum  invcnimus  in 
omnibusnostriscodicibusexceptomio.— .B«a  toe  cilat.;  Euteb. 
llist.  Eccl.  I.  iii.  c.  iii.  I'luriina  patrum  testimuuia.  citan- 
lur  ft  Wliitakero. — Conlrov.  i.  de  S.  Script,  q.  i.  c.  xvi. 

'■  Vide  Piscftt.  ProleRom  de  authore  hiijus  Epist. 
«  Vide  August,  de  Civ.  Dei.  1.  xvi.  c.  iii. ;  et  Flor.  Josep. 
Autiq.  Jud.  I.  i.  c.  xiv. 


GOUGE  ON  HEBREWS. 


1.  Because  he  came  from  Heber,  who  vmsproiiepns, 
the  third  from  Shem,  Gen.  xi.  10,  14,  25.  Sham,  after 
the  world  was  divided  to  the  sons  of  Noah,  was  the 
first  father  of  the  blessed  seed.  Gen.  ix.  26.  After 
that  the  whole  world  began  ngain  to  fall  from  God, 
and  rebelliously  conspired  to  build  a  tower  that  might 
keep  them  safe  from  another  flood,  so  as  God,  to 
hinder  that  work,  confounded  their  languages  ;  but 
Heber  separated  himself  from  that  impious  society, 
and  thereupon  the  name  Heber  was  given  him,  which 
importeth  a  passinrf  over,  or  departiiui  from.  ;  which 
name  was  gi¥en  by  a  prophetical  prediction  before  the 
thing  was  done,  as  Noah's  name  was.  Gen.  v.  29,  or 
for  a  memorial  of  bis  piety  after  he  had  given  that 
proof  thereof,  as  Israel's  name  was,  Gen.  xxxii.  28. 

Heber,  separating  himself  from  those  rebels,  is 
further  manifested  by  his  retaining  the  primary,  pure 
language,  when  among  all  the  rebels  it  was  confounded. 
Gen.  xi.  9  ;  for  that  primary  language  is  called  the 
Hebrew  tongue,  which,  in  the  confusion  of  tongues, 
Heber  retained  and  propagated  to  his  posterity."- 

Thus  Heber  became  another  father,  and  a  preserver 
of  the  church.  Hence  is  it  that  the  first  father,  Shem, 
is  said  to  be  '  the  father  of  all  the  children  of  Heber,' 
Gen.  s.  21 ;  that  is,  of  the  church  which  descended 
from  Heber,  which  were  the  Hebrews. 

As  Heber  withdrew  himself  from  the  wicked  world 
in  his  time,  so  did  Abraham  in  his  time,  being  called 
of  God,  Gen.  xii.  1,  and  so  became  another  father  of 
the  church  ;  whereupon,  as  he  was  called  an  Hebrew 
from  Heber,  so  all  his  posterity  were  called  Hebrews 
from  him. 

2.  The  other  respect  why  Abraham  was  called  an 


Hebrew  was,  because 


from  his   own 


country  to  Canaan  ;  in  which  journey  he  passed  over 
much  land  and  sundry  rivers,  as  Tigris,  Euphrates, 
and  Jordan  :  for  the  verb  Hahar,  l^y,  transit,  signi- 
fictb  to  pass  over  ;  the  noun  Heber,  "13^,  transitus ; 
and  the  word  Hebrew,  ''"i^V,  Iransilor,  one  that  pass- 
eth  over. 

The  ancient  Greek  interpreters  of  the  Old  Testa- 
ment, commonly  called  the  Septuagint,  or  Seventy, 
do  thus  interpret  this  title  Hebrew,  attributed  to  Ab- 
raham ;^  so  do  also  sundry  of  the  ancient  fathers.^ 

By  this  name  Hebrews,  which  was  common  to  all 
the  Jews,^  the  posterity  of  Heber  and  of  Abraham 
were  put  in  mind  of  their  fathers  separating  them- 
selves from  profane  persons  and  idolaters,  and  also 
were  taught  therein  to  imitate  their  fathers. 

Sec.  6.  Of  apostolical  epistles. 

The  means  whereby  the  apostle  declared  his  mind 
to  these  Hebrews  was  an  epistle. 

'  131)  ]Vch'  lingua  Heber. :  n''"13V  llE"^-  Hebrrea  lingua, 
quam  in  coufusione  linguarum  rotiuuit  et  projiagavit  Heber. 

*  aTtyytiy^i  reu  "Afi^afA  ru  -rsgaTJl,  Geu.  xiv.  13. 

'  Orig.  in  Mat.  xiv. ;  Chrys.  in 'Gen.  xiv.  Horn.  3-5. 

*  Judicos  initio  vocarunt  Hcbrseos. — Joseph.  Antiq.  Jicd.  lib. 
i.  cap.  xiv. 


An  epistle  is  a  writing  sent  to  absent  friends,  wherein 
is  declared  that  which  concerns  them  to  know. 

The  derivation  of  the  Greek  word  shews  it  to  be 
somewhat  sent."  The  common  use  of  the  word  shews 
it  to  be  a  writing  or  a  letter  sent,  and  sent  to  such  as 
are  absent ;  because  we  cannot  by  word  of  mouth  ex- 
press our  mind  to  them. 

This  is  the  benefit  of  an  epistle,  that  thereby  we  may 
make  known  our  minds  one  to  another  in  absence  as  if 
we  were  present.^  All  sorts  of  things  use  to  be  made 
known  to  absent  friends  by  epistles.  They  are  ordi- 
narily written  in  testimony  of  friends'  mutual  remem- 
brance one  of  another,  and  of  that  love  and  good 
respect  which  they  continue  to  bear  one  to  another. 
Thus  much  did  St  Paul  testify  in  his  epistle  to 
Timothy,  chap.  i.  8.  Epistles  are  oft  sent  to  com- 
mend one  to  another  (hereunto  the  apostle  alludeth, 
2  Cor.  iii.  1,  in  this  phrase,  '  Need  we  epistles  of  com- 
mendation ?'),  and  to  intercede  for  others,  as  Paul  for 
Onesimus  in  his  epistle  to  Philemon. 

Epistles  use  to  be  more  vulgar  and  loose  than  ora- 
tions or  pleadings  at  a  bar  of  justice  f  and  among  us, 
they  use  to  be  less  accurate  than  sermons.  Yet  the 
apostles'  epistles  were  no  whit  inferior  to  their  ser- 
mons ;  but  in  the  matter  contained  in  them,  and  in  the 
manner  of  penning  them,  they  were  as  full,  ponderous, 
and  accurate,  as  any  other  parts  of  sacred  Scripture. 
All  the  mysteries  of  godliness  are  in  them  distinctly, 
plainly,  and  fully  laid  down.  It  is  observed,*  that  the 
very  inscriptions  which  the  apostles  premise  before 
their  epistles  do  with  such  an  admirable  and  inimitable 
succinctness  comprise  the  sum  of  the  whole  evangelical 
mystery,  as  they  being  kept  safe,  the  church  hath 
enough  to  oppose  against  all  heretics ;  what  do  then 
the  whole  bodies  of  those  divine  epistles  ? 

The  mysteries  of  the  gospel  are  revealed  by  epistles, 
because  that  is  the  most  familiar  and  friendly  manner 
of  making  known  a  matter.  Epistles  use  to  be  written 
to  choice  friends,  as  testimonies  of  singular  afi"ection 
to  them. 

Sec.  7.  Of  St  Paul's  affection  to  the  Hebrews. 

By  the  way,  we  may  here  take  notice  of  St  Paul's 
great  and  entire  respect  which  he  bare  to  his  country- 
men the  Hebrews,  in  that  he  opens  unto  them  the 
mysteries  of  salvation  in  the  most  friendly  manner 
that  could  be,  by  writing  an  epistle  unto  them  in  parti- 
cular ;  and  sweetly  persuading  them  to  abide  constant 
in  the  faith,  that  they  might  be  the  rather  induced 
thereto.  ■  And  this  he  doth  not  only  by  general  in- 
structions and  exhortations  in  common  to  all  of  all 
sorts,  but  also  by  a  familiar  and  friendly  epistle  in 
special  directed  to  them. 

'  'E<r;rToA>i  of  imrrikXai,  miito  ad. 

"  Bono  literarum  eadem  fere  absentee,  quie  si  coram  esse- 
mus  consequemur. — Cic.  Epist.  Famil.  lib.  xv.  epist.  14. 

'  Quid  simile  habet  epistola  aut  judicio  aut  concioni  ? — 
Cic.  Epist.  Famil.  lib.  vii.  epist.  21. 

■*   Vide  Annot.  major,  in  Tit.  i.  1. 


GOUGE  OS  HEBREWS. 


St  Paul  planted  not  any  church  of  the  Hebrews 
alone,  as  he  did  of  the  Corinthians,  Galatiiins, 
Ephesians,  and  other  Grecians,  for  he  was  after  an 
especial  manner  the  apostle  of  the  Gentiles,  Rom. 
xi.  18,  yet  he  took  all  occasions  to  gain  and  establish 
the  Jews;  thereupon  he  saith,  1  Cor.  vi.  20,  '  Unto  the 
Jews  I  became  as  a  Jew,  that  I  might  gain  the  Jews.' 
Hereby  he  giveth  proof  of  that  which  he  professeth  : 
Rom.  X.  1,  '  Jly  heart's  desire  and  prayer  to  God  for 
Israel  is,  that  they  might  be  saved  ;'  and  Rom.  ix.  4, 
'  I  could  wish  thiit  myself  were  accursed  from  Christ 
for  my  brethren,  my  kinsmen  after  the  flesh,  who  were 
Israehtes.' 

Oh  that  this  mind  were  in  all  Christians  towards 
their  brethren,  their  kindred,  their  countrymen,  and 
others  to  whom  by  any  special  bonds  of  relation  they 
are  knit  I  This  is  the  best  use  that  can  be  made  of 
such  bonds,  and  the  most  principal  end  that  we  ought 
therein  to  aim  at,  namely,  a  mutual,  spiritual  edifica- 
tion. Happy  are  those  countries  that  have  many  such 
countrymen,  who,  though  they  have  charges  over  other 
countries,  yet  cannot  be  unmindl'ul  of  their  own  country ; 
but  being  absent  from  them,  will  notwithstanding  write 
to  them  of  the  common  salvation ;  and  that  though 
the  more  abundantly  they  love  them,  the  less  they  are 
loved  of  them ;  yea,  though  they  persecuted  them  with 
all  eagerness  wheresoever  they  met  tbem.  Thus  Paul 
manifested  a  true  Christian  spirit,  by  overcoming  evil 
with  goodness.  Behold  a  pattern  worthy  of  all 
imitation. 

Sec.  8.  Of  the  general  intendment  of  particular 
epistles. 

Quest.  Was  this  epistle  written  for  the  Hebrews 
only? 

Ans.  Though  it  were  in  special  manner  directed  to 
them,  yet  was  it  not  written  only  for  their  use,  but 
for  the  use  also  of  the  whole  Christian  church;  and 
therefore  it  hath  ever  been  read  in  all  churches.'  The 
apostle  giveth  a  charge  to  particular  churches,  to  whom 
in  special  he  directed  his  epistles,  to  cause  them  to 
be  read  in  other  churches,  Col.  iv.  10;  for  the  matter 
of  apostolical  epistles  consisted  of  general  doctrines 
and  directions,  fit  for  all  Christians  to  know,  believe, 
and  obey.  That  which  Christ  saith  of  the  word  which 
he  preached  to  his  disciples  in  particular,  Mark  xiii. 
87,  '  What  I  say  unto  you,  I  say  unto  all,'  may  be 
applied  to  the  epistles  of  the  apostles ;  for  in  them 
they  intended  the  good  of  all  Christians.  The  parti- 
cular inscription  of  their  epistles  to  particular  churches 
or  persons,  was  as  the  ordinarj'  dedication  of  books  to 
particular  persons,  which  are  intended  to  the  good 
of  all. 

St  Luke  dedicated  his  histories  of  the  Gospel  of 

'  Memento  npostolicoa  opislnlas  noii  eis  tantura  scriptn?, 
qui  tempore illo quo 8Cribebaiiturnudicbant,BPd  ctiam  nobis; 
non  enim  ob  aliud  in  ecclcsia  rccitantur.— .i4H<7.  conlr.  Cm- 
con,  gram  lib.  i.  cap  9. 


Christ  and  the  Acts  of  the  Apostles  to  one  man,  and 
by  name  to  Theophilus,  Luke  i.  3,  Acts  i.  1  ;  yet  he 
intended  them  to  the  good  of  all.  St  Paul,  in  that 
epistle  which  he  directed  only  to  Titus  by  name,  con- 
cludes with  this  general  benediction,  '  Grace  bo  with 
you  all,'  Titus  iii.  15.  The  Epistle  to  Philemon  was 
written  upon  a  special  occasion,  yet  so  carried  as 
sundry  general  instructions,  meet  for  all  Christians  to 
Icnow,  are  couched  therein.  All  Christians  therefore 
are  to  read  and  hear  the  epistles  of  the  apostles,  as 
heedfully  as  they  were  bound  to  do,  unto  whom  in 
special  they  were  directed. 

As  for  this  epistle  to  the  Hebrews,  it  may  seem,  in 
sundry  passages  thereof,  to  be  written  in  a  prophetical 
spirit,  to  meet  with  sundry  heresies  that  were  in  future 
times  to  be  broached,  rather  than  such  as  at  that  time 
were  discovered.  Such  as  these :  a  true,  real,  propi- 
tiatory sacrifice  to  be  daily  ofl'ered  up,  yea,  such  a 
sacrifice  to  be  unbloody ;  sons  of  men  to  be  sacrificing 
priests  properly  so  called;  many  intercessors  and 
mediators  to  be  under  the  gospel ;  and  sundry  other 
which  have  been  published  by  papists,  long  since  this 
ei)istle  was  written.  So  as  this  epistle,  in  sundrj' 
respects,  may  be  as  useful  to  us  who  live  in  the  time 
of  popery,  and  are  much  infested  with  popish  heresies, 
as  to  the  Hebrews,  if  not  more.     Hitherto  of  the  title. 

Sec.  9.  Of  the  occasion  of  this  epistle. 

The  occasion  of  this  epistle  was  twofold:  1,  the 
immortal  and  insatiable  malice  of  the  unbelieving 
Jews  against  all  that  professed  the  name  of  Christ ; 
2,  their  inbred  superstition  about  the  Mosaical  rites. 

So  implacable  was  their  hatred  of  all  that  main- 
tained the  Christian  faith,  as  in  that  cause  they  spared 
not  their  ovm  countrymen,  1  Thes.  ii.  14.  St  Paul, 
while  he  was  of  the  Jewish  religion,  was  highly  esteemed 
of  priests,  rulers,  and  other  Jews ;  but  when  he  became 
a  Christian,  none  was  more  fiercely  and  violently  per- 
secuted than  he.  So  dealt  they  with  all  that  were  of 
that  faith ;  and  where  they  had  not  sufticient  power  of 
themselves,  they  stirred  up  the  unbelieving  Gentiles 
against  all  that  professed  the  Christian  faith,  especially 
if  they  were  Jews,  Acts  xiv.  2,  19.  Hence  it  came  to 
pass  that  these  Hebrews,  to  whom  in  particular  this 
epistle  was  directed,  suflVred  much  for  their  profession's 
sake,  chap.  x.  82,  &c.  AMiorefore  to  encourage  them 
unto  all  perseverance  in  the  faith,  and  to  keep  them 
from  apostasy  and  falling  away  from  the  truth  received, 
the  apostle  wrote  this  epistle,  which  is  filled  with  many 
forcible  encouragements,  and  with  terrible  denuncia- 
tions of  sore  vengeance  against  apostasy.  St  Paul's 
words  were  of  old  said  to  be  thunders  ;'  which  is  most 
true  in  this  epistle,  where  he  \vrites  against  apostasy, 
chap.  vi.  4,  6,  8  and  chap.  x.  20-28,  &c.,  and  chap, 
xii.  25,  29.  This  was  one  occasion  of  this  epistle,  to 
uphold  them  in  the  Christian  faith. 

'  Paulum  quotiescunqne  lego,  videor  mibi  non  verba  audirc, 
sed  tonitrua. — llieron.  Apol.  advert.  Jwinian. 


GOUGE  OX  HEBREWS. 


2.  The  Jews  that  lived  after  the  truth  of  the  Mosaical 
types  was  exhibited,  were  notwithstanding  so  super- 
stitiously  and  pertinaciously  addicted  to  those  legal 
rites,  as  they  would  not  endure  to  hear  of  the  abroga- 
tion of  them;  but  in  maintenance  of  them,  rejected 
the  gospel.  Yea,  of  those  that  believed  in  Christ, 
many  thousands  were  too  zealous  of  the  law.  Acts 
XV.  5  and  xxi.  20.  Wherefore,  to  root  out  that  con- 
ceit, the  apostle  writes  this  epistle ;  whereby  he  proves, 
that  by  bringing  in  the  new  testament  of  the  gospel, 
the  old  covenant  of  the  law  was  abrogated ;  and  that 
the  law  could  not  make  perfect,  chap,  viii.,  ix.,  and  x. 
And  this  was  the  other  occasion  of  this  epistle. 

Sec.  10.  Of  the  scope  and  method  oj  this  epistle. 

That  main  point  which  is  aimed  at  throughout  the 
whole  sacred  Scriptm-e,  especially  in  the  New  Testa- 
ment, is  the  principal  scope  of  this  epistle,  and  the 
main  mark  whereat  the  apostle  aimeth  therein,  namely 
this,  that  Jesus  Christ  is  the  all-sufficient  and  only 
Saviour  of  man. 

This  was  the  sum  of  the  first  promise  made  to  man 
after  his  fall.  Gen.  iii.  15. 

This  was  the  truth  of  all  sorts  of  types,  whether 
they  were  choice  persons,  sacrifices,  sacraments,  sacred 
places,  sacred  instruments,  sacred  actions,  or  any  other 
sacred  things. 

This  was  the  substance  of  the  prophecies  that  were 
given  by  divine  inspiration. 

This  was  intended  by  the  great  deliverances  which 
from  time  to  time  God  gave  to  his  church  and  people. 

This  was  the  end  of  writing  the  history  of  Christ 
by  the  evangelists. 

This  was  the  sum  of  the  sermons  of  the  apostles, 
recorded  in  the  Acts,  and  the  ground  of  all  their  suf- 
ferings. 

Tliis  is  also  the  sum  of  their  several  epistles. 

That  this  may  the  more  distinctly,  clearly,  and  fully 
be  demonstrated,  the  apostle  doth  to  the  life  set  out 
Christ's  two  natures,  divine  and  human,  in  one  person  ; 
his  three  offices,  princely,  prophetical,  and  priestly ; 
together  with  the  excellency  and  sufliciency  of  them. 
To  this  do  tend  all  the  divine  instructions,  refutations, 
exhortations,  consolations,  denunciations. 

The  several  points  of  this  epistle  may  all  be  com- 
prised under  two  heads:  1,  grounds  of  faith;  2, 
rules  for  life. 

The  grounds  of  faith  are  laid  down  from  the  begin- 
ning of  the  epistle  to  the  2'2d  verse  of  the  10th  chapter. 
Yet  sometimes  he  falleth  into  pertinent  digressions, 
by  way  of  exhortation,  consolation,  and  reprehension  ; 
to  make  them  thereby  to  give  the  more  diligent  heed 
to  those  grounds  of  faith. 

The  rules  for  life  are  set  out  in  the  latter  part  of 
the  10th  chapter,  beginning  at  the  22d  verse,  and  in 
the  three  last  chapters. 

The  grounds  of  faith  are  alj  about  Christ.  These 
are, 


1.  Summarily  propounded  in  the  three  first  verses. 

2.  Largely  amplified  in  the  other  parts  of  this 
epistle. 

In  the  first  general  proposition,  these  grounds  of 
faith  are  noted. 

1.  Christ's  divine  nature.  This  is  manifested  in 
this  title,  Son  ;  and  in  this  divine  work,  making  the 
world,  ver.  2. 

2.  Christ's  human  nature.  This  is  intimated  under 
this  phrase,  pureed  our  sins,  which  presupposeth 
blood  ;  for  blood  only  purgeth  sin,  chap.  ix.  22,  and 
blood  demonstrateth  Christ's  human  nature. 

3.  The  distinction  of  Christ's  person  from  the  per- 
son of  the  Father.  This  also  is  cleared  by  the  title 
Son  in  this  particle  by,  h,  dia,  twice  used  in  the 
second  verse,  and  by  those  phrases,  brightness  of  hi» 
glory,  image  of  his  person. 

4.  The  union  of  Christ's  two  natures  in  one  person. 
This  phrase,  by  himself  purged  our  sins,  declares  the 
sufierings  of  his  human  nature,  and  means  it  of  his 
divine  nature  in  one  and  the  same  person. 

5.  His  princely  or  regal  office.  This  is  set  out  in 
these  three  phrases,  heir  of  all  things  ;  upholding  all 
things  by  the  might  of  his  power ;  sat  down  on  the  right 
hand  of  the  Majesty  on  high. 

G.  His  prophetical  office.  This  is  apparent  in  this 
phi-ase,  God  spake  unto  us  by  his  Son. 

7.  His  priestly  ofiice.  For  it  appertains  to  a  priest 
to  purge  away  sins,  and  to  be  ever  at  God's  right  hand 
for  us. 

These  points  are  further  prosecuted  in  this  epistle. 
For, 

1.  The  divine  nature,  together  with  the  princely 
office  of  Christ,  are  described  in  the  1st  chapter. 

2.  His  human  nature  in  the  2d  chapter. 

8.  His  prophetical  function  in  the  3d  and  4th 
chapters. 

4.  His  priestly  oflice,  from  the  14th  verse  of  the 
4th  chapter  to  tne  22d  of  the  10th  chapter. 

The  priestly  office  of  Christ  is  simply  and  generally 
propounded  in  the  three  last  verses  of  the  4th  chap- 
ter, and  also  comparatively  exemplified  by  two  great 
types. 

The  first  is  of  Melchisedec,  to  whpm  Christ  is 
resembled,  in  the  5th,  6th,  and  former  part  of  the  7th 
chapter. 

The  other  is  of  Aaron,  before  whom  Christ  is  pre- 
ferred, from  the  11th  verse  of  the  7th  chapter,  to  the 
22d  of  the  10th  chapter. 

There  are  sundry  digressions  here  and  there  in- 
serted, which  we  shall  observe  as  we  meet  with  them. 

The  rules  for  life  are,  1,  persevering  in  the  truth  ; 
2,  walking  worthy  thereof. 

Persevering  in  the  truth  is  much  insisted  upon,  from 
the  22d  verse  of  the  10th  chapter  to  the  14th  of  the 
12th  chapter. 

Walking  worthy  thereof,  is  set  out  in  sundry  di- 
vine admonitions,  from  the  14th  verse  to  the  end  ; 


U)VGE  OX  I{EBUE\V> 


[ClIAP.  I. 


which  in  their  distinct  places  shall  particularly  he 
noted. 

Sec.  11.   (y  the  nieanimi  of  the  first  verse. 

God,  uho  lit  sundry  times,  and  in  divers  manners, 
spake  in  time  past,  unto  the  fathers  by  the  prophets, 
hath  in  these  last  days  spoken  unto  us  by  his  Son,  ivhom 
he  hath  appointed  heir  of  all  thinijs,  by  uhoin  he  also 
made  the  vorlds ;  irho,  being  the  brightness  of  his  glory, 
and  the  e.rpress  image  of  his  pereon,  and  upholding  all 
things  by  the  word  of  his  power,  when  he  had  by  him- 
self purged  our  sins,  sat  down  on  the  right  hand  of  the 
Majesty  on  high. — Hah.  i.  1-3. 

These  words,  as  they  contain  the  sum  of  the  doc- 
trinal part  of  this  epistle,  so  they  serve  for  a  preface 
thereto  ;  which  is  here  premised,  to  stir  up  al!  that 
should  read  it  to  a  more  diligent  heeding  thereof;  for 
therein  is  set  down  the  excellency  of  the  New  Testa- 
ment ahove  the  Old. 

True  it  is,  that  there  is  the  same  authority,  even  a 
divine  authority,  of  both  ;  and  that  they  are  both  a 
manifestation  of  God's  will.  Therefore  God  is  said 
to  speak  by  the  ministers  of  both.  God  being  the 
author  of  the  one  and  the  other,  they  are  both  of  the 
like  authority  :  and  God  speaking  in  both,  both  de- 
clare the  will  of  God.  God  spake  in  times  past,  and 
God  spake  in  these  last  days  :  the  same  God  by  the 
prophets  and  by  his  Son. 

The  relation  of  this  title  God,  6  eih;,  to  the  Son, 
sheweth,  that  the  first  person  in  sacred  Trinity,  the 
Father,  is  in  particular  meant ;  yet  the  other  per- 
sons are  not  excluded.  For  the  Son,  Exod.  iii.  2,  6, 
and  the  Holy  Ghost  also.  Acts  xxviii.  2G,  spake  to 
the  fathers.  The  same  work  may  be  done  by  the 
blessed  Trinity,  the  order  and  manner  of  working 
Being  rightly  applied  to  each  person.  For  as  the  Son 
is  from  the  Father,  and  the  Holy  Ghost  from  the 
Father  and  the  Son  ;  so  the  Father  workcth  by  the 
Son,  and  the  Son  from  the  Father.  Thus  Jeliovah 
the  Son  is  said  to  rain  fire  from  Jehovah  the  Father, 
Gen.  xix.  24.  Some  of  the  ancient  fathers,  assem- 
bled in  a  council,  were  so  confident  of  the  truth  of  the 
application  of  that  title  Jehovah,  twice  used,  once  to 
the  Father,  and  again  to  the  Son,  as  they  denounced 
anathema  against  such  as  should  expound  it  other- 
wise. ^ 

Thus  though  the  Son  spake  to  the  fathers,  yet  may 
the  Father,  as  here,  be  said  to  speak  to  the  fathers 
by  the  Son ;  and  '  by  him  to  make  the  worlds,'  as 
ver.  2. 

How  God  of  old  manifested  his  will  by  parts,  is 
thus  further  expressed,  '  at  sundry  times.'  This  phrase 
is  the  exposition  of  one  Greek  word,  but  a  compound 

'  Si  quis  illuri,  plnit  Dominuf  a  Domino,  non  de  Patre  no 
Filio  accipit.  Bed  cundem  a  so  ipso  depluisse  dicir,  Ann- 
Ihomasit.  Pluit  ftnim  Hominiis  Filing  n  I  >oniiiio  Patre.  Sic 
Patros  in  concil.     Sirm.  ut  Socrat.  Hist.  L'ecles.  I.  ii.  c.  30. 


word.  According  to  the  notation  of  it,  it  signifieth, 
by  many 'parts  or  parcels,  ToXn/isew;,  multifariam, 
miiltis  vicibus,  which  necessarily  implieth  a  distinction 
of  times  ;  some  at  one  time,  some  at  another.  There- 
fore it  is  not  unfitly  translated  at  many  times. 

God  made  known  to  Adam  a  Saviour  of  the  seed  of 
the  woman,  to  overcome  the  devil,  Gen.  iii.  16.  He 
confirmed  the  same  by  sacrifices.  Gen.  iv.  4.  To  Noah 
God  by  the  ark  declared,  that  few  should  be  saved  in 
comparison  of  the  multitude  that  should  perish ;  and 
that  they  who  were  to  be  saved,  should  be  saved  in 
the  ark  of  Christ's  church,  1  Peter  iii.  20,  21.  To 
Abraham  God  revealed  his  purpose  of  extending  mercy 
to  all  nations.  Gen.  xxii.  18.  To  Jacob  it  was  made 
known  that  the  Messiah  should  come  of  the  tribe  of 
Judah,  Gen.  xlix.  10,  Heb.  vii.  14  ;  to  Moses,  that 
he  should  be  a  prophet,  Deut.  xviii.  18  ;  to  David, 
that  he  should  be  a  king,  Ps.  ii.  6,  and  a  priest,  Ps. 
ex.  4  ;  to  Isaiah,  that  he  should  be  born  of  a  virgin, 
Isa.  vii.  14  ;  to  Micah,  that  he  should  be  born  in 
Lethlehem,  Micah  v.  2.  Before  the  law,  God  gave  to 
the  fathers  particular  revelations  fit  for  their  times 
and  their  needs.  Under  the  law,  God  delivered  many 
ordinances,  rites,  types,  ceremonies,  and  shadows,  to 
foreshew  evangelical  truths,  and  to  uphold  their  faith 
therein.  For  these  ends  also  God  sent  divers  pro- 
phets from  time  to  time  till  the  fulness  of  time. 

This  manifesting  of  God's  will  by  parts,  is  here 
noted  by  way  of  distinction  and  difl'erence  from  God's 
revealing  of  his  will  under  the  gospel ;  which  was  all 
at  one  time,  namely,  the  time  of  his  Son's  being  on 
earth  ;  for  then  the  whole  counsel  of  God  was  made 
known,  so  far  as  was  meet  for  the  church  to  know  it 
while  this  world  continueth.  In  this  respect  Christ 
saith,  John  xv.  15,  '  All  things  that  I  have  heard  of 
my  Father,  I  have  made  known  to  you  :'  and  John 
xiv.  26,  '  The  Comforter  shall  teach  you  all  things, 
and  bring  all  things  to  yonr  remembrance,  whatso- 
ever I  have  said  unto  you.'  The  woman  of  Samaria 
understood  thus  much,  John  iv.  25,  when  she  said, 
'  When  the  Messias  is  come,  he  will  tell  us  all  things." 

Obj.  The  apostles  had  many  things  revealed  unto 
them.  Gal.  i.  12. 

Ans.  Those  were  no  other  things  than  what  Christ 
had  revealed  before  while  he  lived. 

There  is  another  dilference  in  the  word  following, 
ToXvr^orT'ji;,  multimodis,  translated  '  in  divers  man- 
ners ;'  for  that  God,  who  was  pleased  to  reveal  his 
will  part  by  part,  was  also  pleased  to  reveal  it  after 
divers  ways.  These  were  either  extraordinary  or  or- 
dinary. Extraordinarily  God  manifested  his  mind 
sometimes  outwardly,  sometimes  inwardly  ;  outwardly 
by  voice  or  signs,  bnt  inwardly  by  revelation  or 
inspiration.  To  give  particular  instances  of  all 
these  : 

1.  God  oft  himself  spake  with  his  own  voice,  and 
that  when  men  were  awake  or  at  sleep.  God  spake 
to  Adam  when  he  was  awake,  Gen.  iii.  9,  &c  ;  and  to 


Ver.  1-3.] 


GOUGE  ON  HEBREWS. 


Solomon  in  a  dream  when  he  was  asleep,  1  Iviugs 
iii.  5. 

2.  God  spake  hy  the  voice  of  angels  to  Lot,  Gen. 
xix.  1,  &c.  This  phrase,  chap.  ii.  ver.  2,  '  the  word 
spoken  by  angels,'  sheweth  that  God  oft  revealed  his 
will  to  men  by  angels. 

3.  God  most  freqaently  declared  his  mind  by  chil- 
dren of  men,  whom  he  oft  endued  with  an  extraordi- 
nary spirit.  This  much  is  intended  in  this  phrase, 
'  God  spake  by  the  prophets.' 

4.  God's  mind  was  sometimes  made  known  by 
signs.  In  this  respect  a  voice  is  attributed  to  signs  ; 
as  when  God  thus  said  to  Moses,  '  If  thej'  will  not 
hearken  to  the  voice  of  the  first  sign,  they  will  believe 
the  voice  of  the  latter  sign,'  Exod.  iv.  8.  Thus  also 
God  spake  by  his  judgments  ;  whereupon  saith  a  pro- 
phet, '  Hear  ye  the  rod,  and  who  hath  appointed  it,' 
Micah  vi.  9.  Under  this  head  sacrifices  may  be  com- 
prised ;  for  God  spake  to  Abel  and  to  Cain  by  their 
sacrifices.  Gen.  iv.  4,  5;  so  to  David  by  his,  1  Chron. 
xxi.  26  ;  and  to  Solomon  by  his,  2  Chron.  vii.  1 ; 
and  to  Elijah  by  his,  1  Kings  xviii.  24,  38.  By  sundry 
other  types  did  God  also  use  to  speak  to  his  people  : 
Esod.  xxix.  42,  and  xxx.  6;  1  Sam.  sxviii.  6;  Judges 
vi.  37,  &c.  Visions  also  may  be  referred  to  this  head ; 
visions  were  visible  representations  of  things  presented 
to  men's  eyes,  Isa.  vi.  1,  Ezek.  i,  1. 

5.  God  used  to  declare  his  mind  inwardly  by  reve- 
lations, Isa.  xxxviii.  4,  5,  and  by  inspiration.  Thus 
'  holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost,'  1  Peter  i.  21.  A  difference  betwixt 
revelation  and  inspiration  was  this,  that  revelations 
were  of  some  particular  matters,  Dan.  ii.  19  ;  but  in- 
spiration implieth  a  more  general  assistance,  2  Tim. 
iii.  16. 

6.  The  most  usual  and  ordinary  means  of  God's 
declaring  his  will  to  his  people  was  by  ordinary  minis- 
ters (which  were  among  the  Jews,  priests  and  Levites, 
Ezra  viii.  4),  and  by  the  written  word,  Luke  xvi.  31. 

This  vai'iety  of  means  whereby  God  spake  to  his 
people  of  old,  is  here  intimated  to  shew  that  God  doth 
now,  under  the  gospel,  more  uniformly  and  constantly 
declare  his  mind  ;  for  the  word  whereby  God  speaking 
of  old  is  set  out  is  in  the  Greek  a  participle,  Xaknaag, 
and  hath  reference  to  the  verb  eXaXijire,  ver.  2  ;  word 
for  word  it  may  thus  be  translated  :  '  At  sundry  times, 
and  divers  manners,  God,  speaking  in  time  past,'  &c., 
'  hath  in  these  last  days  spoken,'  &c.  This  relative 
expression  of  God  speaking,  implieth  a  difference  be- 
twixt God  speaking  then  and  now.  Then  variously, 
so  many  ways  as  we  heard  before  ;  now  uniformly, 
after  one  and  the  same  manner,  which  is  by  preaching. 
So  Christ  made  known  the  will  of  his  Father,  Mark 
i.  14,  38  ;  so  did  his  apostles,  Mark  vi.  12.  Christ, 
after  his  resm-rection,  made  them  also  so  to  do  through- 
out the  whole  world,  Mark  xvi.  15.  So  they  did,  Acts 
viii.  4 ;  for  '  it  pleased  God  by  preaching  to  save 
them  that  believe,'  1  Cor.  i.  21. 


Ohj.  Paul  and  other  apostles  wrote  sundry  epistles, 
whereby  they  declared  the  will  of  God. 

Ans.  They  wrote  no  other  things  than  what  they 
had  preached.  Such  things  they  wrote,  that  they 
might  remain  upon  perpetual  record  for  the  continual 
good  of  the  church. 

God  is  said  to  speak,  both  of  old  and  now,  by  way 
of  resemblance,  after  the  manner  of  men.  Men  by 
speaking  use  to  manifest  their  mind.  This  is  the 
most  frequent  and  accustomed  manner  of  expressing 
a  man's  inward  conceptions,  even  such  things  as  they 
would  have  others  to  know  and  take  notice  of.  In 
allusion  hereunto,  God's  manifesting  his  mind  is 
styled  speakinr/.  At  the  beginning,  when  God  mani- 
fested his  mind  every  day,  this  phrase  is  used,  God 
said,  Gen.  i.  6,  which  is  all  one  as  this,  he  spake ;  and 
so  it  is  translated,  Ps.  xxxiii.  9. 

The  time  wherein  God  declared  his  mind,  part  by 
part,  and  sundry  ways,  is  here  styled  '  the  time  past,' 
TaXoci,  nlim,  old  times,  whereby  he  meaneth  all  that 
time  that  passed  from  the  beginning  of  the  world  till 
the  exhibition  of  the  Son  of  God  in  the  flesh.  This 
is  evident  by  the  opposition  of  this  phrase,  in  time 
past,  to  the  last  daijs  mentioned  in  the  next  verse. 
The  Greek  word  may  thus  be  translated  of  old;  whereby 
is  hinted  such  a  time  as  should  be  altered.  What  the 
apostle  saith  of  the  old  covenant,  may  be  applied  to 
this  old  time,  '  That  which  is  old  is  ready  to  vanish 
away,'  Heb.  viii.  13  ;  and  we  that  live  since  that  old 
time  may  say,  '  Old  things  are  passed  away,'  2  Cor. 
V.  17.  This  sheweth  that  those  were  not  times  of 
perfection  ;  if  they  bad  been  perfect,  no  place  should 
have  been  sought  for  other  times.  This  style  of  those 
former  times  amplifieth  the  times  whereunto  we  are 


They  who  lived  in  those  times  are  styled  fathers, 
7(iTi  Tar^dniv ;  and  by  them  are  intended  such  as  lived 
before  the  fulness  of  time,  who  may  also  be  called 
ancestors.  For  it  is  usual  in  all  sorts  of  authors  to 
set  out  ancestors  under  this  title  fathers  ;  because 
posterity  by  lineal  degrees  come  from  ancestors,  as 
children  fi-om  fathers.  Thus  is  this  title  expressly 
expounded,  Luke  i.  55  ;  for  mention  being  made  of 
God  speaking  to  the  fathers,  by  way  of  exposition  it 
is  added,  to  '  Abraham,  and  to  his  seed.'  Now,  be- 
cause Abraham  and  his  posterity  were  of  old  the  only 
people  of  God,  they  are  by  a  property  styled  fathers  ; 
and  God  is  said  in  an  especial  manner  to  be  the  '  God 
of  the  fathers,'  Acts  v.  30.  Thus  is  this  title  a  title 
of  honour,  yet  here  it  is  used  by  way  of  diminution, 
intending  such  as  lived  out  their  course,  and  ended 
their  days  before  the  joyful  and  glorious  times  foretold 
by  the  prophets,  and  expected  by  those  fathers,  were 
come,  Luke  x.  24  ;  John  viii.  56  ;  1  Peter  i.  11.  The 
greatest  that  then  lived  was  less  than  the  least  of  the 
kingdom  of  God,  which  began  with  the  manifestation 
of  the  gospel,  Mat.  xi.  11. 

To  these  fathers  God  spake  (as  it  is  in  the  original) 


GOUUE  ON  HKBREVVS. 


[C'HAr.  I. 


ii  roTi  rrpofrjTCiii,    '  iu  the  prophets,'   and  so  in   the 

1  ext  verso,  sv  uif,  '  in  the  Son.'  Both  these  phrases 
have  an  especial  and  distinct  emphasis.  The  former 
iniporteth  that  God  was  after  an  especial  manner  in 
the  prophets  inspiring  their  minds,  and  ordering  their 
tongues,  so  as  they  spake  not  their  own  words,  but 
the  very  words  of  God. 

As  for  the  Son,  all  the  fulness  of  the  Godhead 
dwelleth  in  him  bodily,  eu/jidrixui,  Col.  ii.  9.  Not  as 
iu  mere  men,  by  assistance,  eflicacj',  or  power,  but 
essentially  and  personally  ;  that  is,  by  union  of  the 
deity  with  the  humanity  in  one  person.  Many  in- 
terpreters, both  ancient  and  modern,'  do  change  this 
particle  iu  to  l/ij,  whom  our  English  do  follow.  The 
transmutation  of  these  two  prepositions  is  usual  in 
all  sorts  of  authors,  especially  in  sacred  Scripture. 
Not  unfitly  may  it  so  stand  in  this  place  ;  and  because 
the  prophets,  who  were  indeed  children  of  men,  but 
sent  of  God,  and  by  God  instructed  in  his  will,  by 
speaking  made  known  God's  will,  God  is  said  to  speak 
by  the  prophets. 

Sec.  12.  0/ prophcU. 

The  title  prophet  in  English,  and  Latin  propheta, 
is  taken  from  the  Greek,  n^o^^jrjij  ii  a^6  et  <prifj,i,  which, 
according  to  the  notation  thereof,  siguifieth  one  that 
foretelleth  things  to  come  ;  so  doth  also  the  Hebrew 
word.^  Now,  he  that  foretelleth  things  to  come, 
must  needs  be  instructed  therein  by  God  ;  for  it  is  a 
divine  property  to  foretell  things  future,  Isa.  xli.  22, 
and  xlviii.  5.  Hence  is  it  that,  in  a  large  significa- 
tion, he  that  was  chosen  of  God  to  be  his  messenger, 
and  to  declare  his  will  unto  people,  was  called  a 
prophet. 

With  this  title  prophet,  sundry  sorts  of  men  were 
dignified  and  distinguished.     As, 

1.  Heads  of  families;  for  it  was  their  duty  to  in- 
struct others  in  God's  will.  Gen.  xviii.  19.  Such  an 
one  was  Abraham,  Gen.  xx.  7. 

2.  Such  as  gave  themselves  to  be  more  than  ordi- 
narily instructed  in  God's  will,  that  on  all  occasions 
they  might  declare  it  to  others.  Of  these  there  were 
companies  or  societies,  1  Sam.  x.  5,  10,  and  xix.  20. 
These  had  their  colleges,  2  Kings  xxii.  14.  Among 
tbem  some  were  masters  or  seniors,  others  juniors, 
called  '  sons  of  the  prophets,'  2  Kings  ii.  8. 

8.  Such  as   God  used  to  pen   sacred  Scriptures, 

2  Peter  i.  19. 

4.  Such  as  were  endued  with  a  special  gift  of  in- 
terpreting Scripture,"  1  Cor.  xii.  29.  These  were 
especially  in  the  apostles'  times. 

6.  All  sorts  of  true  preachers  and  ministers  of  God's 
words,  Mat.  x.  41,  and  xiii.  57. 

'  ChryBost.  Theoph.  Vatabl.  Tr. 

'  N33,  Ka/iciiia<«»<»(.  ti2i,  propheta,  Jei.xxviVi.  9.  Pro- 
pheta Dei  est  enuncialor  vcrborura  Dei  hominibus. — Aug. 
ijuait.  17  in  Eio. 

'  ProphctiB  sunt  quibua  jam  Bub  apostolis  per  gratiam 
rlonabatur  interpretatio  scri]>lurarum. — Aug-  Ep.  C8. 


6.  Most  strictly  and  properly  such  are  styled  pro- 
phets as  were  immediately  stirred  up  of  God,  and 
extraordinarily  assisted  by  his  Spirit  to  such  weighty 
matters  as  could  not  but  by  divine  assistance  be 
efl'ected,  John  iii.  2.  They  are  therefore  set  out  by 
an  ancient  father  under  such  a  title  as  signifieth 
bearers  of  the  Spirit.' 

Some  of  these  read  such  writings  as  by  no  learning 
or  skill  of  man  could  be  read,  Dan.  v.  17. 

Others  discovered  secret  counsels,  2  Kings  vi. 
12. 

Others  brought  such  things  to  men's  minds  as  the 
men  themselves  had  forgotten,  Dan.  ii.  24. 

Others  interpreted  dreams,  Gen.  xl.  14,  and  xli.  88. 
Though  the  dreams  which  set  out  things  to  come  were 
other  men's  dreams,^  and  in  those  dreams  God  shewed 
things  to  come  to  them  that  dreamed  them  (as  to 
Pharaoh,  Gen.  xli.  25,  and  to  Nebuchadnezzar,  Dan. 
ii.  29),  yet  because  they  wanted  understanding  to  con- 
ceive the  meaning  of  those  dreams,  they  cannot  be  said 
to  have  the  spirit  of  prophecy,  but  they  rather  who 
expounded  them  ;  for  prophecy  appertaineth  especially 
to  the  mind  and  the  understanding. 

Finally,  Others  did  many  extraordinary  and  miracu- 
lous works.  Among  these  Moses  excelled,  and  is  in 
that  respect  said  to  be  '  mighty  in  words  and  deeds,' 
Acts  vii.  22. 

There  were  also  others  said  to  prophecy,  and  called 
prophets,  but  improperly.     As, 

1.  They  who  were  used  to  foretell  mysteries  which 
they  themselves  understood  not.  Thus  Caiaphas  is 
said  to  prophesy,  John  xi.  51. 

2.  They  who,  if  they  understood  what  they  foretold, 
yet  had  no  good  liking  thereto.'  They  neither  feared 
God,  whose  counsel  they  revealed,  nor  regarded  God's 
people,  for  whose  sake  that  gift  was  conferred  upon 
them.  Such  an  one  was  Balaam,  who  '  taught  Balak 
to  cast  a  stumbling-block  before  the  children  of  Israel, 
and  loved  the  wages  of  unrighteousness,'  and  j-et  is 
styled  a  prophet,  2  Peter  ii.  15,  16. 

3.  Tlicj-  who  pretended  to  know  the  counsel  of  the 
Lord,  and  to  foretell  what  he  had  revealed  to  them, 
when  there  was  no  such  matter.  Such  were  Zede- 
kiah,  and  the  four  hundred  that  conspired  with  him, 
all  called  prophets,  1  Kings  xxii.  6,  10. 

4.  They  who  among  the  heathen  noted  such  oracles 
and  predictions  of  matters  as  were  supposed  in  future 
times  to  fall  out,  as  they  were  foretold.  In  such  a 
sense  Epimenidcs*  is  called  a  prophet,  Titus  i.  12. 

But  to  leave  those  who  are  improperly  called  pro- 

'  Proplietic  aunt  T>w/txTtfifu,  i  e.  portantcs  spiritum,  sive 
spiritualcB. — Ilieron.  Com.  in  Saph.  c.  3. 

'  Lego  Aug.  do  Gon.  ad  lit.  1,  xii.  c.  9. 

'  Proiilietarum  nonien  secundum  rejjulam  scripturarum 
honia  malisque  commune  est. — Ilieron.  Comment,  lib.  iv.  in 
Eiek.  xiii. 

*  Epimenidem  proplietam  voeavit,  quia  de  oraculis  scri|isit 
Btque  rcaponsis,  quse  et  ipsa  futura  prssnunoiont. — Hieron.  in 
Tit.  i.      17*.  Heza  Annot.  in  Tit.  i.  12. 


Ver.  1-3.] 


GOUGE  OX  HEBREWS. 


phets,  and  to  return  to  those  who  most  strictly  and 
properly  were  so  called;  God,  for  the  clearer  mani- 
festation of  his  divine  power  in  them,  raised  them  up 
out  of  all  sorts  of  people  :  many  of  them  were  of  the 
priests,  as  Jer.  i.  1,  Ezek,  i.  3  ;  and  Levites,  as 
2  Chron.  xx.  14.  Yea,  also  there  were  prophets  of 
other  tribes.  Daniel  was  of  Judah,-Dan.  i.  6  ;  Elijah 
of  Gad,  1  Kings  xvii.  1  ;  Elisha  of  Ephraim,  1  Kings 
xix.  16  ;  Jonah  of  Zebulon,  2  Kings  xiv.  25  ;  others 
of  other  tribes.  As  respect  in  choosing  prophets  was 
not  had  to  any  one  tribe,  so  nor  to  age,  for  children 
were  chosen  prophets,  1  Sam.  ii.  18,  and  iii.  4,  &a., 
Jer.  i.  6 ;  nor  to  education,  for  an  herdsman  was 
made  a  prophet,  Amos  vii.  14;  nor  to  sex,  for  women 
were  prophetesses.  Judges  iv.  4  ;  Isa.  viii.  3;  2  Kings 
xxii.  14  ;  Luke  ii.  83. 

These  extraordinary  prophets  were  raised  up,  when 
the  ordinary  spiritual  guides  of  the  people,  as  priests 
and  Levites,  failed  in  a  due  performance  of  their  duty ; 
as  in  Eli's  time,  1  Sam.  ii.  12,  and  in  Jeremiah's, 
Jer.  xxvi.  8,  or  when  such  employments  were  to  be 
performed  as  ordinary  ministers  could  not  or  would 
not  perform. 

The  employments  were  such  as  these  : 

1.  To  tell  kings,  priests,  princes,  yea,  and  a  whole 
kingdom,  of  their  sins  and  rebellions  against  God. 
Micaiah  told  Ahab  the  truth,  when  all  besides  flattered 
him,  1  Kings  xxii.  13,  14.  Elijah  told  Ahab  of  his 
bloody  sin,  and  denounced  God's  judgment  against 
bim,  1  Kings  xxi.  20,  &c.,  when  all  the  people  con- 
spired to  shed  innocent  blood  with  him.  Jeremiah 
told  king,  priests,  princes,  and  all  the  people,  of  their 
apostasy,  Jer.  i.  18. 

2.  To  restore  religion,  it  being  turned  into  idolatry. 
So  did  Samuel,  1  Sam.  vii.  3,  and  Elijah,  1  Kings 
xviii.  21,  &c. 

3.  To  foretell  God's  judgments  beforehand,  that 
believers  might  be  prepared  the  better  to  bear  them : 
that  impenitent  might  be  made  the  more  inexcusable; 
and  that  the  severity  of  God's  judgments  might  be  the 
more  justified,  Jer.  v.  13,  Ezek.  v.  8. 

4.  To  make  known  God's  mercies  in  the  midst  of 
judgments,  and  God's  mind  of  doing  good  to  them, 
after  they  have  been  scourged  for  their  sins  ;  thereby 
to  provoke  them  to  return  to  the  Lord,  Isa.  iv.  2, 
Hosea  vi.  1,  2. 

5.  To  give  evidences  of  the  Messiah,  thereby  to 
establish  the  hope  of  such  as  should  live  and  die  be- 
fore that  fulness  of  time,  and  to  direct  them  how  to 
build  their  faith  on  him  ;  and  that  by  setting  out  his 
eternal  deity,  his  true  humanity,  his  conception,  birth, 
growth,  doctrine,  miracles,  passion,  resurrection,  as- 
cension, intercession  ;  his  first  and  second  coming  ; 
his  spiritual  and  eternal  kingdom.  Acts  x.  48  :  that 
such  as  should  live  when  and  after  the  Messiah  was 
exhibited,  might  be  assured  that  he  was  indeed  the 
Christ. 

6.  To  assure  the  Jews  of  a  recalling  after  their 


rejection ;  and  to  reveal  the  calling  of  the  Gentiles, 
Ezek.  xxxvii.  19,  Isa.  ii.  2,  3,  and  liv.  1,  2,  &c. 

The  chief  of  these  extraordinary  prophets  was 
Moses,  after  whose  time  they  were  very  rare  till 
Samuel's  time  ;  but  after  kings  were  once  anointed 
and  set  over  the  people,  prophets  were  plentiful. 
There  was  never  a  king  under  whose  reign  there  were 
not  some  prophets ;  and  so  continued  till  the  captivity : 
yea,  in  and  after  the  captivity,  till  the  second  temple 
was  new  built,  God  aflbrded  extraordinary  prophets  to 
his  church,  Ezra  v.  1. 

Concerning  the  prophets  here  meant,  all  they  whom 
God  employed  ordinarily  or  extraordinarily  to  declare 
bis  mind  to  his  people,  are  to  be  understood  in  this 
place. 

Of  the  evidences  of  the  prophets'  faith,  see  Chap, 
si.  32,  Sec.  225. 

Sec.  13.   Of  the  last  days. 

It  was  a  great  benefit  that  the  fathers  received 
from  God  speaking  to  them  by  his  prophets.  But 
behold  a  greater  reserved  to  their  children,  even  to  all 
sorts  of  Christians,  whether  Jews  or  Gentiles,  com- 
prised under  this  particle  us ;  for  he  meaneth  all 
behevers  of  the  Christian  faith,  that  have  lived  or 
shall  live  in  these  last  days  ;'  that  is,  from  the  begin- 
ning of  Christ's  executing  his  ministerial  function,  to 
the  end  of  the  world.  These  have  now  continued 
above  sixteen  hundred  years  ;  and  how  much  longer 
they  may  continue,  God  knowcth. 

it  hath  pleased  God  that  these  last  days  should  be 
many,  that  the  world  might  the  longer  enjoy  the  bright 
light  of  the  gospel,  and  that  all  that  are  ordained  to  life 
might  in  their  due  time  be  called. 

Quest.  Why  are  they  called  the  last  days,  as  here, 
the  last  time,  1  John  ii.  18  ;  the  ends  of  the  world 
1  Cor.  X.  11  ;  and  why  in  the  beginning  of  this  time 
was  the  coming  of  the  Lord  said  to  draw  nigh,  James 
V.  8 ;  and  the  end  of  all  things  to  be  at  baud  ?  1  Peter 
iv.  7. 

Ans.  1.  By  the  exhibition  of  Christ,  the  prophecies 
and  promises  that  in  former  times  were  made  of  Christ 
were  accomplished ;  therefore,  as  the  days  wherein 
these  promises  and  prophecies  were  first  made  known 
were  counted  the  first  days,  so  these  wherein  they 
were  accomplished  the  last. 

2.  The  new  covenant  of  grace  is  in  these  last  days 
fully  revealed  by  the  gospel,  and  ratified  by  the  death 
of  Christ,  so  as  no  clearer  revelation  nor  former^ 
ratification  can  be  expected  ;  and  in  this  respect  also 
they  are  fitly  styled  the  last  days. 

3.  No  alteration  of  the  state  and  order  of  God's 
church  is  to  be  expected  after  Christ  exhibited  ;  but 
a  final  end  of  all  by  Christ's  second   coming   unto 

'  Ex  hoc  superiores  existiraus,  qnod  nobis  Dominus  sit 
locutus,  illis  servi. — Chrys.  in  loc.  Novissima  hora  dicitur 
tenipus  firlei  Go-nimm.—Hier.  com.  in  Micah  iv. 

»  Qu.  'firmer?'— Ed. 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


judgment ;  therefore  these  days  may  be  accounted  the 
ends  of  the  world,  and  the  end  of  all  things  to  be  at 
band. 

4.  As  God  at  first  made  all  things  in  six  days,  and 
rested  the  seventh  ;  so  he  continueth  to  govern  the 
world  in  six  distinct  times,'  which  may  be  accounted 
as  six  days  of  the  great  week  of  the  world ;  and 
eternity  following  an  everlasting  Sabbath. 

The  first  of  these  days  was  from  Adam  to  Noah  ;  in 
it  the  covenant  of  grace  was  first  made  to  man. 

To  second  was  from  Noah  to  Abraham ;  in  it  that 
covenant  was  renewed. 

The  third  was  from  Abraham  to  David ;  in  it  that 
covenant  was  appropriated  to  Abraham  and  his  seed. 

The  fourth  was  from  David  to  the  captivity  of  Israel ; 
in  it  that  covenant  was  established  in  a  royal  line. 

The  fifth  was  from  their  captivity  to  Christ's  coming 
in  the  flesh  ;  in  it,  as  the  brightness  of  that  covenant 
was  eclipsed  by  the  captivity,  so  it  was  revived  by 
Israel's  return  out  of  the  captivity,  and  re-edifying  the 
temple. 

The  sixth  was  and  still  is,  and  shall  be  from  Christ's 
first  coming  in  the  flesh,  to  his  second  coming  in 
glory,  even  to  the  end  of  the  world.  In  it  that 
covenant,  most  clearly  and  fully  laid  open,  was  most 
firmly  and  inviolably  ratified.  Now,  when  the  sixth 
day,  which  is  the  last  day,  is  come,  then  the  end  of 
the  week  may  well  be  said  to  be  at  hand,  and  the 
coming  of  the  Lord,  following  thereupon,  to  draw 
nigh. 

Sec.  14.   Of  Grid's  speah-inr/  hi/  his  Son. 

Ill  these  last  days,  that  is,  all  the  days  of  the  gospel, 
it  is  said,  he  hath  spoken.  No  limitation  is  here 
added,  as  before,  in  these  phrases,  '  at  divers  times 
and  in  sundry  manners  ;'  so  as  God's  spealcinr/  is  here 
to  be  taken  simply  for  a  full  revelation  of  his  whole 
will;  not  one  part  by  one  messenger,  and  another  by 
another.  These  words,  at  dirers  times  and  in  swulni 
manners,  are  extenuating  words.  God  did  once,  fully, 
clearly,  without  such  types,  visions,  and  other  obscure 
means,  which  were  used  in  the  time  of  the  law,  de- 
clare his  whole  counsel,  so  far  as  it  is  requisite  to  be 
known  by  man  in  this  world. 

Quest.  Hath  not  God  also  spoken  in  these  last  days 
by  men,  as  apostles  and  others? 

Ans.  1.  Till  these  last  days,  God  spake  not  all  by 
his  Son  incarnate. 

2.  This  Son  of  God  first  made  known  to  his  apostles 
all  things  that  ho  had  heard  of  his  Father,  John  xv. 
15,  Acts  i.  7. 

8.  The  Son  sent  his  Spirit  to  instruct  them,  and 
that  Spirit  brought  to  their  mind  all  things  that  Christ 
bad  said  to  them  before,  John  xiv.  26. 

'  Sex  nftrttibus  liiimnnnm  pcnus  hoc  fpchIo  per  snecossioncs 
tpmponim  Dei  njera  insigniunt:  qimnim  prima  eat  ttb 
Adttmo  usque  ad  Nocn,  &c. — Aug.  emit.  Faust.  Manic.  1.  xii. 
c.  viii. 


4.  Whereas  St  Paul  had  heard  nothing  of  Christ  on 
earth,  he  was  rapt  into  heaven,  and  there  was  by 
Christ  himself  instructed  in  the  counsel  of  God,  Gal. 
i.  1,  12;  Acts  xxvi.  16;  2  Cor.  xii.  2.  Hence  is  it 
that  St  Paul  and  others  prefix  this  title  before  their 
epistles,  '  An  Apostle  of  Jesus  Christ.' 

5.  Other  ministers  declare  that  the  apostles  have 
revealed  to  them  from  Christ,  2  Tim  ii.  2,  Heb.  ii.  3, 
so  as  now  God  hath  made  known  all  by  his  Son. 

This  is  a  very  great  commendation  of  the  gospel ; 
for  never  was  there  such  a  minister  as  the  Son  of 
God ;  never  shall  there  be,  nor  can  be  the  like.  The 
description  of  the  Son  of  God  here  following  proveth 
as  much.  The  use  hereof  is  distinctly  set  down  by 
this  apostle,  chap.  ii.  1-3.  See  in  particular  Chap, 
ii.  22,  Sec.  112. 

Quest.  Why  doth  he  not  say,  The  Son  spake  ;  but 
God  spake  by  the  Son  ! 

Ans.  1.  To  add  the  more  authority,  for  their  sake 
who  were  not  well  instructed  in  the  deity  of  the  Son.' 

2.  Because  he  speaks  of  his  Son  incarnate. 

This  he  did,  ^/i/V,  to  us,  who  have,  do,  and  shall 
live  in  the  last  days  ;  who  are  the  children  and  suc- 
cessors of  the  fathers  ;  being  now  in  our  time,  as  they 
were  in  their  times,  of  the  true  church  :  so  as  the  best 
things  are  reserved  for  us  Christians,  who  are  in  that 
respect  greater  than  thoy.  The  gospel  is  further 
commended  to  us  by  the  immediate  author  thereof, 
the  Son,  even  the  Son  of  God,  who  became  also  a  son 
of  man,  by  assuming  our  nature;  and  so  shewed  him- 
self to  be  the  true  Immanuel,  God  with  us.'  So  is 
this  name  expounded,  Mat.  i.  23. 

See.  15.  OJ  Christ's  Soxship. 

The  particle  of  relation  his,  inserted  in  our  English, 
is  not  expressed  in  the  Greek,  yet  necessarily  under- 
stood, and  therefore  well  supplied,  for  it  hath  rela- 
tion to  God  before  mentioned.  Indeed,  a  simple 
expression  of  the  phrase  thus,  '  by  the  Son,'  wants 
not  emphasis  ;  for  so  it  implieth  a  Son  in  a  singular 
and  peculiar  excellency  ;  such  a  Son  as  none  like 
him.  True  it  is,  that  this  title  son  is  attributed  to 
sundry  creatures,  and  that  in  relation  to  God  ;  yet 
not  properly,  but  only  in  regard  of  some  special  grace 
or  dignity  conferred  npon  them  :  and  that,  as  God 
had  given  them  their  being,  in  which  respect  all  crea- 
tures are  God's  sons ;  or  as  he  has  set  his  image  on 
some  of  them  above  others,  as  on  angels,  on  Adam, 
on  governors,  and  such  as  are  adopted  sons  and  re- 
generated ;  but  Christ  is  truly,  ct/.j;il2f,  3Iat.  iv.  88, 
the  one,  j7j,  Mark  xii.  6,  own,  'taurou,  Rom.  vi.  3, 
proper,    !6ioi,   Rom.    viii.    32,   begotten,   Ps.   ii.   7, 

'  Non  dixit,  Chrisfus  locntus  est.  qiioninm  adliuc  aniniio 
corum  dcbilcs  erant,  &c. — C/iryt.  in  loc. 

'  13Dy,  Xohitaim  7N  Deus.  Sco  my  explnnation  of  the 
Lord's_Prnyer,  entitled.  A  Guide  to  go  to  Ood,  see.  7.  Dono 
grntiae  Spirilus  S.  filii  Dei  vocantur.— i^MT.  Ci>mmtnt.  in 
John,  cap.  i. 


Ver.  1-3.] 


GOUGE  ON  HEBREWS. 


only  begotten,  /j^dwyv/ni,  John  i.  18,  Son  of  God's 
love,  iJ/ss  rrii  dyuTri;,  Col.  i.  13.  These  and  other  like 
notes  of  distinction  being  expressly  attriLiuted  to  Christ 
as  the  Son  of  God,  give  evident  proof  that  he  is 
such  an  one,  as  none  but  he  is  or  can  be ;  whereas  all 
others  styled  God's  sons,  have  their  title  given  them 
by  favour,  Christ  hath  it  of  due,  even  by  nature.^ 

Christ  is  styled  the  Son  of  God  in  two  especial 
respects  : 

1.  As  the  second  person  in  sacred  Trinity,  true 
God. 

2.  As  God  manifested  in  the  flesh,  God-man,  Qsdv- 

In  the  former  respect,  he  is  the  Son  of  God  by 
eternal  generation,  as  is  evident  in  the  first  verse  of 
this  chapter,  where  we  shall  have  a  more  fit  occasion 
to  speak  of  it. 

In  the  latter  respect,  as  God-man,  he  is  the  Son  of 
God  by  the  union  of  his  human  nature  with  the  fore- 
mentioned  second  person,  who  only  is  of  all  the  per- 
sons the  Son  of  God.  For  as  neither  the  Father  nor 
the  Holy  Ghost  is  the  Son,  so  nor  the  Father  nor  the 
Holy  Ghost  did  assume  human  natui-e,  but  the  Son 
only.  In  regard  of  the  nature,  true  it  is,  that  God 
and  man  were  united  in  one  person  :  '  God  was  mani- 
fested in  the  flesh,'  1  Tim.  iii.  16.  But  in  regard  of 
the  person,  the  Son  of  God  was  also  Son  of  man : 
'  The  word  was  made  flesh,'  John  i.  14.  In  this  re- 
spect an  angel  saith  of  him  that  was  born  of  the 
Virgin  Mary,  Luke  i.  35,  '  He  shall  be  called  the 
Son  of  God.' 

So  near  is  this  union  of  God  and  man,  as,  though 
they  be  two  distinct  natures,  and  more  different  than 
any  two  other  distinct  things  can  be,  yet  they  make 
but  one  person ;  as  man's  body  and  soul,  which  are 
different  natures,  make  but  one  person.  In  this  re- 
spect the  union  of  Christ's  natures  is  called  an 
hypostatical  union,  that  is,  such  an  union  as  makes 
one  subsistence  or  one  person.  Hence  is  it  that  the 
properties  and  effects  of  the  one  nature  are  attributed 
to  the  other  :  John  iii.  18,  '  The  Son  of  man  is  in 


Son  of  man  properly  designs  Christ's  human  nature, 
which  was  not  in  heaven  while  it  was  on  earth,  as 
then  it  was  ;  but  that  person,  in  regard  of  his  divine 
nature,  was  in  heaven.  So  on  the  other  side,  God  is 
said  to  purchase  his  church  '  with  his  own  blood,' 
Acts  XX.  28.  God,  in  regard  of  his  divine  nature, 
hath  no  blood ;  but  he  assumed  an  human  nature, 
which  had  blood,  and  in  that  respect  blood  is  attri- 
buted to  God,  by  reason  of  the  personal  union  of 
man  with  God.  Thus  is  Christ  God-man,  the  Son 
of  God ;  and  thus  h.ath  God  in  these  days  spoken  to 
us  in  or  by  him.  The  Son,  as  God  and  second^ per- 
son, spake  in  times  past  by  the  prophets;  yea,  the 


'  Ille   quidetn   natur.a  filius  est,  noa   vero   adoptit 
Jlier.  Comment,  in  Eph.  i. 


Father  also  in  that  respect  then  spake  by  him.'  For 
as  God  and  second  person  he  is  o  Xo'yo;,  the  word,  and 
so  was  in  the  beginning,  John  i.  1.  But  in  these 
last  days  he  began  to  be  God-man,  and  to  be  God's 
Son  by  union  of  his  human  nature  with  his  divine. 
In  this  sense,  therefore,  the  title  Son  is  here  used  ; 
so  as  in  these  last  days  God  spake  to  us  by  his  Son 
incarnate. 

Of  instructions  and  directions  arising  from  this  re- 
lation of  Christ  to  God,  see  Chap.  iii.  ver.  6,  Sec.  55. 

Sec.  16.   Of  CItrist  beinr/  appointed. 

To  magnify  the  ministry  of  the  gospel,  and  thereby 
the  more  to  commend  unto  us  the  gospel  itself,  the 
apostle  goeth  on  in  describing  the  author  thereof,  the 
Son  of  God ;  and  that  both  in  a  dignity  conferred 
upon  him,  and  also  in  his  own  divine  worth. 

The  dignity  is  thus  expressed,' iii/  'i^rixi,  '  whom  he 
hath  appointed  heir  of  all  things.'  This  must  needs 
be  meant  of  Christ  as  mediator,  even  as  the  title  Son 
before  was  meant ;  for  as  God  he  was  not  deputed  or 
appointed  to  a  thing. 

God  is  said  to  appoint  his  Son, 

1.  By  ordaining  in  his  eternal  counsel  that  his  Son 
should  be  heir.  As  Christ  was  '  delivered  by  the  de- 
terminate counsel  of  God  to  be  slain,'  Acts  ii.  23,  so 
was  he  appointed  to  be  heir,  1  Peter  i.  20. 

2.  By  sending  him  into  the  world,  or  by  giving  him 
to  be  incarnate  for  that  very  end,  Philip,  ii.  7-9. 

3.  By  raising  him  from  the  dead,  and  setting  him 
at  his  right  hand  in  heaven.  On  these  grounds,  St 
Peter  thus  saith,  '  God  hath  made  him  both  Lord  and 
Christ,'  Acts  ii.  36. 

This  word  appointed  sheweth  the  right  that  Christ 
hath  to  his  supreme  dignity.  That  which  is  said  of 
Christ's  being  priest,  chap.  v.  5,  may  be  applied  to 
this  dignity  :  '  Christ  glorified  not  himself '  to  be  an 
heir ;  '  but  he  that  said  to  him.  Thou  art  my  Son,  to- 
day have  I  begotten  thee;'  appointed  him  heir. 

Sec.   17.   Of  Christ  the  heir,  xXrisov6>j,ov. 

An  heir,^  saith  the  apostle.  Gal.  iv.  1,  is  Lord  of 
all.  On  this  ground  the  son  of  the  bondwoman  was 
cast  out,  that  he  might  not  be  heir  with  the  son  of 
Sarah,  nor  part  share  with  him.  Gen.  xxi.  10,  12. 
This  title  heir  setteth  out  a  dignity  and  dominion 
together,  with  the  best  right  thereto  that  can  be. 

The  dignity  and  dominion  is  the  same  that  his 
Father  hath.  For  an  heir  is  a  successor  to  his  father 
in  all  that  the  fother  hath.  In  this  metaphor  caution 
must  be  put  that  it  be  not  extended  too  far,  by  ex- 
cluding the  Father  from   any  dignity  or  dominion. 

'  Si  attendaa  distinctionem  substantiarum,  Filius  Dei  de 
eoelo  descendit.  Filius  hominis  cruciflxus  est.  Si  unitate7u 
personiB,  et  Filius  hominis  descendit  de  coelo,  et  Filius  Dei 
est  cruciflxus. —^aj.  cont.  Maxim.  1.  iii.  c.  xx.  See  Chap.  iv. 
ver.  12,  Sec.  C9. 

»  See  ver.  4,  Sec,  43,  and  ver.  14,  Sec.  ICO. 


OOUGE  ON  HKBREWS. 


[Chap.  I. 


Indeed,  among  men,  the  son  hath  not  such  dominion 
and  possession  of  an  inheritance  till  the  father  relin- 
quish it  (as  Jehoshaphat  gave  the  kingdom  to  Jeho- 
ram,  his  first-born,  2  Chron.  xxi.  7 ;  in  which  respect 
Jehoram  is  said  to  reign,  2  Kings  viii.  16,  even  v^hilc 
Jehoshaphat  was  king),  or  till  the  father  be  through 
impotency  excluded  (as  Uzziah  when  he  became 
leprous,  2  Chron.  xxvi.  21),  or  till  he  be  forced  from 
it  (as  Johoahaz  was,  2  Chron.  xxxvi.  2,  4),  or  be  dead, 
as  David,  though  ho  were  anointed  and  so  made  heir- 
apparent  by  God's  appointment,  yet  would  not  take 
the  kingdom  npon  him  till  Saul  were  dead,  1  Sam. 
xxvi.  10.  But  none  of  these  can  or  may  be  imagined 
of  God  the  Father  :  he  neither  will  nor  can  give  over 
his  supreme  jurisdiction,  nor  become  impotent,  nor  be 
forced,  nor  die  ;  yet  hath  Christ  an  absolute  jurisdic- 
tion, and  a  full  possession  of  his  inheritance  together 
with  the  Father.  The  supreme  sovereignty  of  the 
one,  no  whit  at  all  hindereth  the  supreme  sovereignty 
of  the  other  :  '  What  things  soever  the  Father  doth, 
these  also  doth  the  Son  likewise,'  John  v.  1!).  The 
difference  is  only  in  the  manner.  The  Father  doth 
all  by  the  Son,  and  the  Son  doth  all  from  the  Father. 
The  apostle  here  sets  out  the  dignity  of  Christ 
under  this  title  Iwii '  rather  than  Lord,  as  Acts  ii.  3G. 

1.  To  give  proof  of  that  relation  which  he  noted 
before,  that  Christ  was  truly  and  properly  a  Son ;  for 
he  was  the  heir. 

2.  To  shew  the  perpetuity  thereof ;  for  the  heir 
ever  abideth  in  the  house.  Gen.  xxi.  10,  John  viii.  35. 

3.  To  manifest  the  right  that  we  have  to  be  adopted 
sons  and  heirs  :  John  viii.  36,  '  If  the  Son  shall  make 
you  free,  ye  shall  bo  free  indeed.'  In  this  respect 
we  are  styled  joint-heirs  with  Christ,  suvx'kriscio/ioi 
Xj/ffroS,  Rom.  viii.  17. 

This  dignity  of  Christ  to  be  heir,  is  farther  ampli- 
fied by  the  extent  thereof,  in  these  words,  of  all  thinris. 
The  Greek  rruvruv  may  be  restrained  to  persons,  as 
being  of  the  masculine  gender  ;  or  extended  to  things, 
as  of  the  neuter.  This  latter  includeth  the  former  ; 
for  if  ho  be  heir  of  all  things,  then  also  of  all  persons, 
for  he  that  is  heir  and  Lord  of  all  things,  must  needs 
also  be  so  of  all  persons:  besides,  it  is  more  proper 
to  say  an  heir  of  things  than  of  persons.  Well,  there- 
fore, hath  our  English  taken  away  the  ambiguity,  by 
translating  it,  '  heir  of  all  things  ;'  and  thus  it  answers 
the  prophetical  promise,  Ps.  ii.  8,  '  I  shall  give  thee 
the  heathen  for  thine  inheritance,  and  the  uttermost 
parts  of  the  earth  for  thy  possession.' 

Sec.  18.   Of  Christ  the  creator  of  the  tiorhh. 

The  apostle  goeth  on  in  setting  out  the  dignity  of 
Christ ;  and  to  that  excellency  which  appertained  to  him 
as  mediator  betwixt  God  and  man,  he  addeth  a  greater, 
being  proper  to  him  as  he  is  God  almighty,  in  these 
words,  '  By  whom  also  he  made  the  worlds.' 

'  Hieredis  utitur  nomine,  quod  proprius  sit  filius,  et  quod 
dominationis  illi  nulla  contingat  amiasio. — Chrya.  in  loc. 


Though  this  word  cTiiriCtv,  made,  be  a  common 
work,  attributed  in  other  places  to  men's  works  as 
well  as  to  God's,  yet  in  this  place  it  is  taken  for  that 
divine  work  which  is  proper  to  God  alone,  create,  as 
Acts  xiv.  15,  and  xvii.  2-1,  so  as  it  pointeth  at  that 
first  great  work  of  God  which  is  mentioned  Gen.  i.  1. 

This  is  evident  by  the  things  made,  comprised  under 
this  word  uorlds,  roii;  aiutui. 

The  Greek  word,  according  to  the  proper  notation 
and  most  usual  acceptation'  thereof,  signifieth  eter- 
nity.      It  is  oft  put  for  an  age. 

The  Hebrew  hath  a  word  D'?W,  which  is  every  way 
taken  in  the  same  sense.  The  root  or  verb  whence  it 
Cometh  signifieth  to  hide.  Thereupon  time,  the  date 
whereof  is  hidden,  is  set  out  thereby,  and  that  in  these 
considerations  following : 

1.  Eternity,  Ps.  xc.  2. 

2.  A  long  date,  the  end  whereof  was  not  known, 
Deut.  xiii.  16. 

3.  Continuance  of  legal  rites  till  they  ended  in  their 
truth,  Exod.  xii.  24. 

4.  Continuance  of  rights  till  they  determined  in  the 
jubilee,  Exod.  xxi.  6,  Lev.  xxv.  40. 

5.  The  time  of  a  man's  life,  1  Sam.  xii.  22. 

By  a  metonymy,  the  same  word  setteth  out  the 
world,  that  was  made  in  the  beginning  of  time,  and 
hath  been  continued  throughout  all  times  and  ages. 

And  because  the  world  (which  compriseth  under  it 
all  things  that  ever  were  made)  is  distinguished  into 
three  parts  : 

1.  'The  invisible,  glorious  world  of  the  blessed  in 
heaven,  called  the  highest  world,  P'Vn  D'PIV,  superior 
miiiidtis. 

2.  The  staiTy  sky,  wherein  all  that  the  Scripture 
styleth  the  host  of  heaven  are  contained  ;  and  this  is 
called  the  middle  world,  ps'nn  D71V,  medius  niundus. 

8.  The  elements  and  all  things  compounded  of 
them,  or  contained  in  them  ;  even  all  that  space 
which  is  under  the  moon,  and  whatsoever  is  comprised 
therein.  This  is  called  the  inferior  world,  '?2iyn  D^IV, 
inferior  mitndiis. 

In  regard  of  this  distinction  of  parts,  the  plural 
number,  uorlds,  is  used.  Answerably  in  Greek,  a  word 
of  the  same  signification  is  used  in  the  plural  number, 
He  made  the  worlds.^ 

These  three  words  are  distinguished  into  two,  namely 
heaven  and  earth.  Col.  i.  16. 

Thus  we  see  how,  under  this  word  worlds,  all  things 

I   that  ever  were  made,  above  and  below,  visible  and 

invisible,   are  comprised,  so  as  the  making  of  the 

worlds  setteth  out  the  divine  power  of  Christ. 

j        Where  it  is  said  that  God,  hy  him,  made  the  worlds, 

the  Son  is  not  set  out  as  a  mere  instrument  in  this 

'■   work,  but  as  a  primary  and  principal  agent  therein, 

j   together  with  the  Father,  for  '  what  thing  soever  the 

'  iii/f  quasi  iii'i  it. — 4riat  i.  de  calo.     See  my  explanation 
of  the  Lord's  prayer,  entitled  A  Guide  to  go  to  God,  sec.  224. 
I        •  T.t/j  a'titai.    Of  uKtvfiitv,  se8  Cliap.  ii.  Sec.  41. 


ver.  1-n: 


GOUGE  ON  HEBREWS. 


Father  doth,  these  doth  also  the  Son 
V.  19.  That  particle,  6/io/'w$,  likewise,  is  not  to  be 
taken  of  doing  different  things  like  to  another,  for  he 
there  speaketh  of  the  very  same  thing,'  but  of  doing 
them  by  the  same  power,  authority,  dignity,  with  the 
same  mind  and  will,  after  the  same  manner,  to  the 
same  end,  and  that  jointly  together,  the  Father  and 
the  Son.  Therefore,  what  the  Father  is  said  to  do 
by  the  Son  is  in  other  places  said  to  be  done  by  the 
Son  simply  considered  in  and  by  himself,  without 
relation  to  the  Father,  as  John  i.  3,  '  All  things  were 
made  by  him,'  Tdtra  d!  aurou  syhiro  ;  and  Col.  i.  16, 
'  All  things  were  created  by  him,'  rd  •javra  d!  auroZ 
'ixnerai. 

The  Father  is  said  to  do  this  and  that  by  the  Son 
for  these  reasons  : 

1.  To  give  proof  of  the  distinction  of  persons. 

2.  To  set  out  the  order  of  the  persons  :  the  Father 
first,  the  Son  second. 

3.  To  declare  their  manner  of  working  :  the  Father 
by  the  Son,  and  the  Son  from  the  Father,  Gen.  xix.  24. 

4.  To  shew  the  consent  of  the  distinct  persons, 
Father  and  Son. 

5.  To  demonstrate  the  identity  of  the  essence  of 
Father  and  Son,  that  both  are  one  divine  nature  and 
essence,  in  that  the  same  divine  nature  is  attributed  to 
both.  This  consequence  is  inferred  upon  a  like  ground, 
John  v.  17,  18. 

As  the  Father  is  here  said  to  make  the  worlds  by 
his  Son,  so  of  God  in  reference  to  the  Son  indefinitely 
it  is  said,  '  By  whom  are  all  things,'  chap.  ii.  10. 

The  Son  therefore  is  here  declared  to  be  true  God. 

Sec.  19.   Of  Christ,  the  brightness  of  God's  (jlory. 

Still  doth  the  apostle  proceed  in  setting  out  the 
divine  glory  of  that  Son  by  whom  the  Father  hath 
made  known  his  will  to  us  under  the  gospel,  in  these 
words  spoken  of  the  Son  in  relation  to  the  Father, 
'  who,  being  the  brightness  of  his  glory,'  &c. 

The  word  a^ravyaafLa,  translated  brightness,  is 
metaphorical,  but  very  fit  for  the  point  in  hand.  The 
verb  whence  it  is  derived-  signifieth  to  send  forth 
brijihtness,  or  hght,  and  the  noun  here  used,  such 
brightness  as  cometh  from  light,  as  the  brightness,  or 
light,  or  sunbeams  issuing  from  the  sun. 

No  resemblance  taken  from  any  other  creature  can 
more  fully  set  out  the  mutual  relation  between  the 
Father  and  the  Son.     For, 

1.  The  brightness  issuing  from  the  sun  is  of  the 
same  nature  that  the  sun  is. 

2.  It  is  of  as  long  continuance  as  the  sun.  Never 
was  the  sun  without  the  brightness  of  it.^ 

'  TsiJ-a  xura  riv  llivrixi  ifiarifdiet.  —  Greff.  Naz,  Vid.  Allff. 
cont.  Serv.  Adrian.,  cap.  xiv.  et  xv. 

'  irxvyiiiiti,  splendorem  reddere,  seu  lucem  emittere. 

'  Sicut  flamma  splendorem  quern  gignit  tempore  non 
preecodit ;  ita  Pater  nunqiiam  sine  Filio  fuit, — Ambr.  de  Fide, 


3.  This  brightness  cannot  be  separated  from  the 
sun.  The  sun  may  as  well  be  made  no  sun,  as  have 
the  brightness  thereof  severed  from  it. 

4.  'This  brightness  is  from  the  sun,  not  the  sun 
from  it. 

5.  This  brightness  cometh  naturally  and  neces- 
sarily from  the  sun,  not  voluntarily  and  at  pleasure. 

6.  The  sun  and  the  brightness  are  distinct  each 
from  other ;  the  one  is  not  the  other. 

7.  All  the  glory  of  the  sun  is  in  this  brightness. 

8.  The  light  which  the  sun  giveth  to  the  world  is 
by  this  brightness. 

How  distinctly  and  clearly  doth  this  metaphor  set 
out  the  great  mysteries  of  our  Christian  faith  con- 
cerning God  the  Father  and  Son  !     For  they  are, 

1.  Of  one  and  the  same  essence,  John.  s.  80. 

2.  Co-eternal,  John.  i.  1. 

3.  Inseparable,  Prov.  viii.  BO. 

4.  The  Son  is  from  the  Father :  God  of  God, 
Light  of  light,  very  God  of  very  God.' 

5.  The  Son  is  begotten  of  the  Father  by  nature, 
not  by  will,  favour,  or  good  pleasure,'  Rom.  viii.  7,  32, 

6.  The  person  of  the  one  is  distinct  from  the  other. 
For  the  Father  is  not  the  Son,  nor  the  Son  the  Father, 
John  V.  17. 

7.  The  incomprehensible  glory  of  the  Father  most 
brightly  shineth  forth  in  the  Son,  John  xvii.  5. 

8.  All  that  the  Father  doth  in  relation  to  creatures 
he  doth  by  the  Son.  As  in  these  respects  Christ  is 
fitly  and  justly  styled  brightness,  so  in  regard  of  his 
surpassing  excellency,  he  is  said  to  be  the  brightness 
of  glory.  Of  the  Hebrew  and  Greek  words  translated 
(jlonj,  see  chap  ii.  7,  sec.  60. 

Glory  attributed  to  a  thing,  in  the  Hebrew  dialect, 
importeth  the  surpassing  excellency  thereof:  as  a 
crown  of  glory,  Prov.  xvi.  31  ;  ^133  XD3,  ijloria  solium, 
a  throne  of  glory  ;  rilNQn  DC,  gloria;  nomen,  a  name 
of  glory,  Isa.  Ixiii.  14  ;  a  most  excellent  and  glorious 
crown,  throne,  and  name.  Thus  to  set  out  the  sur- 
passing excellency  and  most  glorious  majesty  of  God, 
he  is  styled  '  the  God  of  glory,'  Acts  vii.  2 ;  'the 
Father  of  glory,'  Eph.  i.  17.  And  his  Son,  '  the 
Lord  of  glory,'  '  the  liing  of  glory,'  1  Cor.  ii.  8, 
Ps.  xxiv.  7.  Never  was  any  brightness  like  to  the 
brightness  here  mentioned  ;  well  therefore  might  it  in 
regard  of  the  excellency  of  it  be  styled  '  brightness  of 
glory.'  Glory  and  excellency  are  set  together,  Isa. 
iv.  2,  signifying  the  same  thing.  See  more  of  glory. 
Chap.  ii.  Sees.  60,  93. 

Our  English  doth  here  well  insert  this  relative  par- 
ticle his  in  reference  to  the  Father,  thus,  '  the  bright- 
ness of  his  glory,'  for  the  particle  his,  expressed  by 
the  original  in  the  next  clause,  '  his  person,'  may  have 

'  eiJ;  'iK  6lm  :  xx)  fas  ix  ipuri;,  6£»j  iXn/ivoi  ix  Ssou  iXn- 
litaZ. — Fidci  Confes.  Synod.  Nicoen. 

'  Generatio  non  in  voluntatis  possibilitate,  sed  in  jure 
quodam  et  proprietato  paterni  videtur  esse  secreti. — Ambr. 
de  Fide,  lib.  iv.  cap.  iv. 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


reference  to  both  the  branches,  as  '  his  glory,  his 
person.'  This  much  amplifioth  the  point  in  hand, 
and  sheweth  that  the  Sou  was  iu  his  Father's  greatest 
excellency  no  whit  inferior  to  him,  but  every  way 
equal.*  He  was  brightness,  the  brightness  of  his 
Father,  yea,  also  the  brightness  of  hi%  Father's  glory. 
What  excellency  soever  was  in  the  Father,  the  same 
was  likewise  in  the  Sou,  and  that  iu  the  most  trans- 
plendent manner.  Glory  sets  out  excellency^  ;  bright- 
ness of  glory,  the  excellency  of  excellency. 

Sec.  20.  OJ  Christ  the  excellency  of  his  Father's 
person . 

To  make  the  fore-named  mystery  the  more  clear, 
the  apostle  addeth  another  resemblance  in  these  words, 
and  the  express  intake  of  his  person. 

This  in  the  general  importeth  the  same  thing  which 
the  former  did ;  so  as  the  two  metaphors  are  like  the 
two  visions  which  Pharaoh  saw  in  a  dream  ;  they  are 
doubled  to  shew  that  the  point  intended  thereby  is 
most  certain  aud  sure,  Gen.  xli.  32. 

This  phrase,  the  express  imarie,  is  the  exposition  of  one 
Greek  word,  ya^a;i.rr,o,  which  may  thus  filly  be  trans- 
lated character.  The  verb  whence  the  word  is  derived, 
^asuTTii)/,  insciilpere,  signifieth  to  enr/ravc;  and  the 
word  here  used,  the  stamp  or  print  of  a  thing  en- 
gravened,  as  the  stamp  on  money  coined,  the  print  on 
paper  pressed  by  the  printer,  the  mark  made  by  a  seal, 
or  any  like  impression.  There  is  another  like  word, 
y^a.cay/j.a,  coming  from  the  same  root,  oft  used  in  the 
book  of  the  Revelation,  and  translated  '  a  mark,'  Rev. 
xiii.  IC,  17,  and  xiv.  9,  11,  and  xv.  2 ;  and  in  Acts 
xvii.  29  it  is  translated  '  stone  r/ravened.'  But  the  former 
significations  of  the  word,  stamp,  print,  seal,  or  mark, 
are  most  proper  to  this  place.  Nothing  can  be  more 
like  another  than  the  picture  or  image  on  the  thing 
stamped  or  printed,  is  to  the  picture  or  image  on  the 
tool,  mould,  seal,  or  instrument  wherewith  it  is  made  ; 
the  one  carrieth  the  very  form  of  the  other.  Very 
fitly  therefore  is  it  by  our  English  translated  the  ex- 
press imai/e. 

Sec.  21.   Of  the  Son  a  distinct  person. 

The  next  word  is  fitly  translated  person,  r?;  ivoa-- 
Tueiui  airoZ.  According  to  the  proper  notation  and 
derivation  of  the  word,  it  signifieth  a  substance  or 
subsistence,^  which  are  in  a  manner  Latin  words,  and 
Bet  out  the  being  of  a  thing ;  even  a  particular  and 
distinct  being,  w  hich  is  most  properly  called  a  person. 
The  simple  verb  from  whence  this  compound  is  de- 
rived *  signifieth  to  set,  to  settle,  to  establish,  Mat. 
XXV.  33,  xii.  25. 

'  Iu  hoc  nppnri'bit  ninjestatis  (cqunlitns,  si  ncc  inferiorem 
patrc,  nee  posteriorem  euspexeris. — Jiem.  evper  Cant.  Serm. 
Ixxvi. 

'  See  the  Guide  to  go  (o  God  ;  or  my  explanation  of  the 
Lord's  Prayer,  sec.  216,  &c. 

•  irifrarK  ab  iiT'itTciatxi,  tuhfittete.  Substantia,  subsis- 
tentia,  *  iVrr/i/,  Blutun,  stubilio.  ' 


Essence  or  nature  importeth  a  common  being,  as 
Deity  or  Godhead,  which  is  common  to  the  Father, 
Son,  Holy  Ghost.  For  the  Father  is  God,  the  Son 
is  God,  and  the  Holy  Ghost  is  God.  But  subsistence 
or  person  implieth  a  ditl'ereut,  distinct,  individual,  in- 
communicable, property ;  such  are  these  three,  Father, 
Son,  Holy  Ghost.  For  the  Father  is  difl'erent  from 
the  Son  and  Holy  Ghost,  so  the  Son  from  the  Father 
and  the  Holy  Ghost,  and  so  the  Holy  Ghost  from  the 
Father  and  the  Son  ;  and  every  of  those  distinct  in 
himself,  and  so  incommunicable,  as  neither  of  these 
persons  is,  or  can  be,  the  other. 

Thus  we  see  how  these  two  words,  subsistence  and 
person,  import  one  and  the  same  thing  ;  yet  our  Eng-  ' 
lish,  for  perspicuity's  sake,  hath  rather  used  this  title 
person,  and  that  in  imitation  of  the  Latin  fathers. 
For  what  in  this  mystery  of  the  Trinity  the  Greek 
fathers  called  substances  or  subsistences,  the  Latin 
called  persons.'  They  said  that  there  were  three  sub- 
stances and  one  essence,  as  we  say  there  were  three  ^ 
persons  and  one  essence. 

This  relative  particle  his,  added  to  the  word  person, 
hath  relation  to  God  mentioned  in  the  first  verse,  as 
if  ho  had  more  plainly  thus  said,  '  the  express  image 
of  the  person  of  God.' 

This  Christ  is  in  a  double  respect : 

1.  As  he  is  the  second  person  in  the  sacred  and  in- 
divisible Trinity. 

2.  As  he  is  Immanuel,  God  with  us,  God  mani- 
fested in  the  flesh. 

As  he  is  the  Son  of  God,  the  second  person  in 
Trinity,  the  whole  divine  essence,  and  all  the  divine 
properties  are  communicated  to  him.  In  this  respect, 
the  two  fore-mentioned  resemblances  of  brightness  and 
character,  and  also  all  other  resemblances  which,  by 
the  wit  of  man,  can  be  imagined,  come  short  in  setting 
out  the  relation  betwixt  the  Father  and  the  Son. 
They  are  not  only  like  each  other,  but  they  are  both 
the  very  same  in  nature.  Resemblances  may  be  some 
help  to  us,  who  are  better  acquainted  with  earthly  and 
sensible  things  than  with  heavenly  and  divine ;  but 
they  cannot  possibly  set  out  divine  mysteries,  espe- 
cially such  as  are  of  all  the  deepest  and  profoundest,  as 
the  mysteries  of  the  trinity  of  persons  in  the  unity  of 
essence,  and  the  union  of  God  and  man,  two  distinct 
natures,  in  one  person.  Therefore,  sundry  resem- 
blances are  used  :  one  to  set  out  one  point,  another 
another ;  and  yet  all  that  can  be  used  cannot,  to  the 
life  and  full,  set  out  the  mystery. 

Again,  As  Christ's  human  nature  is  hypostatically 
united  to  the  divine  nature,  Christ  is  visibly  the 
character  or  express  image  of  God.  For  in  Christ 
incarnate  the  divine  properties  were  made  most  con- 

'  Quod  de  personis  secundum  nostram,  hoc  de  substantiis 
secundum  Oriecorum  consuetudinem  iutelligitur.  Sic  enim 
illi  dicunt  tres  substantias  unam  cssentiam  :  quemadmo- 
dura  nos  dicimus  tres  personas  unam  essentiam.— ^wy.  de 
Trin.  lib.  vii.  cap.  iv. 


Ver.  1-3] 


GOUGE  ON  HEBREWS. 


spicuous,  as  almighty  power,  infinite  wisdom,  truth, 
justice,  mercy,  and  the  like.  In  Christ,  as  God  man, 
'dwelt  all  the  fulness  of  the  Godhead  bodily,'  Col.  ii.  9. 
In  this  respect,  the  glory  of  Christ  made  flesh  is  said  to 
be  '  the  glory  as  of  the  only  begotten  of  the  Father,' 
John  i.  14  ;  and  in  that  flesh,  saith  Christ  of  himself, 
'  he  that  hath  seen  me  hath  seen  the  Father,'  John 
xiv.  9.  Thus  the  resemblance  here  used  is  very  fit ; 
for  he  that  seeth  the  character  or  figure  which  is  on 
the  thing  stamped  or  printed,  sees  therein  the  figure 
that  is  on  the  instrument  wherewith  it  was  stamped. 

Sec.  22.  Of  the  benefits  arising  from  the  relation  of 
the  Son  to  the  Father. 

By  the  resemblance  of  a  character,  we  see  what  is 
to  be  sought  in  Christ,  namely,  whatsoever  is  in  the 
Father.  As  the  former  metaphor  implieth  that  the 
glory  of  the  Father  is  invisible  till  it  shine  forth  and 
shew  itself  ia  the  Son,  so  this  likewise  declareth  that 
the  Father's  excellency  is,  as  it  were,  hid,  and  could 
not  be  known  unless  it  were  revealed  and  laid  open  in 
this  character  or  express  image.  Again,  as  the  for- 
mer metaphor  implieth  that  out  of  Christ,  who  is  that 
brightness,  there  is  no  light  at  all,  but  mere  palpable 
darkness  (for  God,  who  only  is,  as  the  sun,  light  in 
himself,  and  the  fountain  of  all  light  to  all  creatures, 
doth  by  this  brightness  only  shine  out  to  us,  John  i. 
9),  so  this  metaphor  importeth  that  in  Christ  the 
Father  is  truly  and  thoroughly  to  be  known  ;  for  a 
character  well  made  doth  not  only  in  part  and  ob- 
scurely, but  fully  and  to  the  life,  demonstrate  the  im- 
age that  is  on  the  stamp.  It  is  truly  and  properly  an 
'  express  image.' 

Sec.  23.  Of  the  Jit  resemblance  of  the  Son  to  a  cha- 
racter. 

To  exemplify  this  latter  resemblance  of  a  character, 
as  we  have  done  the  former  of  brir/htness  in  some  par- 
ticulars, take,  for  instance,  the  character  or  stamp  that 
is  on  coin,  and  the  engravement  that  is  on  the  tool 
wherewith  the  character  on  the  coin  is  made. 

1.  The  character  cometh  from  the  engravement  on 
the  tool. 

2.  The  character  is  most  like  to  that  engi-avement. 

3.  Whatsoever  is  on  the  engravement  is  also  on  the 
character. 

4.  The  engravement  and  the  character  are  distinct 
each  from  the  other. 

All  these  were  before  set  down  in  the  former  meta- 
phor of  brightness.  Sec.  19,  but  yet  this  of  a  character 
is  not  unnecessarily  added  ;  for  by  the  vulgar  sort  it 
is  better  conceived,  and  it  doth  more  sensibly  set 
down  the  likeness  and  equality  betwixt  the  Father  and 
the  Son  than  that  of  brightness  doth,  which  is  the 
principal  end  of  using  these  resemblances. 

To  apply  this  resemblance  :  It  doth,  so  far  as  an 
earthly  resemblance  can,  set  out  these  mysteries  fol- 
lowing concerning  God  the  Father  and  God  the  Son. 


1.  The  Son  is  begotten  of  the  Father,  Ps.  ii.  7. 

2.  The  Father  is  made  manifest  in  the  Son,  Col. 
i.  15. 

3.  The  Son  is  equal  to  the  Father,  Philip,  ii.  6. 

4.  The  Father  and  the  Son  are  distinct  each  from 
other,  John  v.  82,  and  viii.  18. 

These  mysteries  are  expressly  revealed  in  the  sacred 
Scriptures,  otherwise  all  the  wits  in  the  world  could 
not  have  found  them  out  by  the  fore-mentioned,  or  by 
any  other  resemblances.  Resemblances  are  for  some 
illustration  of  such  things  as  may  upon  surer  grounds 
be  proved. 

Sec.  24.   Of  Christ  upholding  all  thinr/s. 

As  a  further  demonstration  of  Christ's  dignity  and 
dominion,  the  apostle  attributes  another  divine  efl'ect 
to  him.  One  was  in  these  words,  made  the  worlds  ; 
the  other  in  these,  and  upholding  all  things  bij  ike  word 
of  his  poiver. 

The  copulative  particle  and  sheweth  that,  as  the 
fore-mentioned  resemblances  of  brightness  and  express 
image  set  out  a  divine  dignity  (for  copulatives  are 
used  to  join  together  things  of  like  nature),  so  these 
words  set  out  a  divine  dominion :  they  are  all 
divine. 

The  word  upholding,  tpi^aiv,  is  metaphorical,  and  by 
way  of  resemblance  applied  to  Christ.  It  signifieth 
to  bear,  carry,  or  uphold  a  thing,  as  the  friends  who 
took  up  and  brought  to  Christ  a  palsy  man,  (p'sootng, 
Mark  ii.  8  ;  and  also  to  move,  carry,  order,  and  dis- 
pose a  thing,  as  the  winds  drive  and  carry  ships  hither 
and  thither.^  The  LXX  use  this  word  to  set  out  the 
Spirit's  moving  upon  the  waters  at  the  first  forming 
and  creating  things,  Tln\J/j,a  Qiou  i'^sf^sro.  Gen.  i.  2. 
And  the  apostle  useth  it  to  set  out  the  Spirit's  guid- 
ing and  disposing  the  prophets  in  penning  the  sacred 
Scriptures,  <pi^6/Mm,  2  Peter  i.  21.  The  word  may 
fitly  be  here  taken  in  all  these  significations  ;  for 
neither  do  cross  the  other,  but  all  well  and  truly  stand 
together. 

It  is  most  clear  that  the  divine  providence  is  here 
described,  being  distinguished  from  the  former  work 
of  creation.  Now,  God's  providence  is  manifested  in 
two  things  : 

1.  In  sustaining  all  things  that  he  made. 

2.  In  governing  them. 

In  that  this  divine  work  of  providence  is  attributed 
to  Christ,  he  is  thereby  declared  to  be  true  God. 

To  shew  that  that  phrase  which  the  apostle  used 
before  in  a  mutual  relatiou  between  the  Father  and 
the  Son  about  making  the  worlds  thus,  '  by  whom  he 
made,'  derogateth  nothing  from  Christ's  supreme 
sovereignty  or  absolute  power  in  that  work,  as  if  he 
had  been  used  for  a  minister  therein,  here  most  simply, 
without  any  such  relation,  he  attributeth  the  divine 
work  to  him,  and  extendeth  it  to  all  things  that  were 
made,  excepting  nothing  at  all,  in  this  general  phrase, 
'  Vifle  Erasmi  Annotat.  in  Acta  xxvii.  15,  17. 


GOrOE  ON  HEBRKWS. 


[Chap. 


TO.  TatTOL,  '  all  things,'  whether  visible  or  invisible,  in 
heaven,  on  earth,  or  under  the  earth,  Col.  i.  IG. 

To  give  j'ct  more  evidence  to  Christ's  true  deity,  he 
further  adds  this  clause,  '  by  the  word  of  his  power.' 

Sec.  25.    Of  Chrisl's  nord  of  power. 

The  parlicle  translated  n-ord  is  not,  in  the  Greek, 
that  whereby  Christ  the  Son  of  God  is  oft  set  out, 
Xoyo;,  John  i.  1 ;  especially  by  St  John  both  in  his 
Gospel  and  Epistle,  1  John  i.  1,  but  another,  fij/ia. 
Mat.  iv.  4,  Heb.  xi.  3,  which  importeth  a  command  ; 
in  wliich  sense  it  is  used,  Luke  v.  5,  for  Christ  is 
herein  resembled  to  an  absolute  monarch,  who  at  his 
word  hath  what  he  will  [  have]  done.  He  needs  no  more 
but  command.  Thus  it  is  said  :  Ps.  xxxiii.  6,  '  By  the 
word  of  the  Lord  were  the  heavens  made  ;'  and  in  the 
way  of  exposition  it  is  added  (vor.  9),  '  He  spake  and  it 
was  done  :  ho  commanded  and  it  stood  fast.' 

Yet  further,  to  amplify  the  sovereignty  of  Christ, 
the  apostle  addeth  this  epithet  of  power,  rri:  dwddiug, 
which  after  the  Hebrew  manner  is  so  expressed,  to 
shew  the  prevalency  of  Christ's  word  ;  nothing  can 
hinder  it,  it  is  a  most  mighty  word.  For  the  Hebrews 
use  to  set  out  a  surpassing  excellency,  and  an  exceed- 
ing vileness  of  things  by  substantives.  Thus  the  most 
mighty  voice,  arm,  hand,  and  rod  of  the  Lord  is  styled 
a  voice,  arm,  hand,  rod  of  power ;  and  the  mighty 
angels,  angels  of  power.  Yea,  to  amplify  the  al- 
mightiness  of  God's  power,  it  is  styled  a  power  of 
might.  On  the  other  side,  to  set  out  the  excessive- 
ness  of  evil,  the  most  wicked  spirits  are  called  spirits 
of  wickedness,  and  most  rebellious  men,  children  of 
disobedience.  Thus  we  see  what  the  emphasis  of  this 
Hebrew  phrase  is,  which  sets  out  the  irresistible  power 
of  Christ's  word,  whereby  he  supports  and  disposelh 
all  things. 

And  that  such  is  the  power  of  Christ's  own  word,  is 
evident  by  this  reciprocal  particle  his,  airoij,  cum  spiritu 
dense  ;  for  it  hath  not  relation  to  the  Father,  as  it 
hath  in  this  phrase,  '  his  person,'  airo'i,  cum  spiritu 
tenui :  but  it  retlecteth  upon  Christ's  own  person. 
The  Greek  makes  an  apparent  distinction  by  a  dif- 
ferent spirit  over  the  head  of  the  first  letter.  Our 
English  oft  makcth  a  difference,  by  adding  to  the 
reciprocal  word  this  particle  own,  as  if  here  it  had 
been  thus  translated,  '  by  the  word  of  his  own  power,' 
or  '  by  his  own  word  of  power.' 

Thus  is  the  royal  function  of  Christ  set  out  to  the 
life. 

Sec.  26.  Of  Christ's  sufficiency  for  his  priesthood. 

The  manner  of  expressing  the  fore-mentioned  excel- 
lencies of  Christ  is  observable  :  they  are  set  down  in 
participles  thus,  '  who  being,  Ct,  the  brightness,'  &c., 
and  '  upholding,  ^.=ow>,  all  things,'  Ac.  This  sheweth 
that  they  have  relation  to  that  which  follows,  and  that 
as  an  especial  cause  thereof.  Now  that  which  follows, 
sets  out  Christ's  priesthood,   and  that  in  both  the 


parts  thereof,  which  are,    1,  expiation  of  our  sins; 
2,  intercession  at  God's  right  hand. 

For  the  full  efl'ecting  of  those,  divine  dignity  and 
ability  were  requisite.  Therefore  to  give  evidence  of 
Christ's  sufficiency  to  that  groat  function,  he  premiseth 
that  excellent  description  of  Christ's  dignity  and 
dominion,  and  that  in  such  a  manner,  as  shews  him 
to  be  a  most  able  and  sufficient  priest.  For  these 
phrases,  '  being  the  brightness,'  and  '  upholding  all 
things,'  imply  the  ground  of  this  sufficiency,  as  if  he 
had  more  fully  and  plainly  said.  Seeing  Christ  is, 
or  because  he  is,  the  brightness,  iS:c.  And  because  be 
upholdeth  all  things,  &c.  By  himself  he  purgeth  our 
sins  ;  and  having  done  that,  he  sat  down  on  the  right 
hand  of  the  Majesty  on  high.  Had  he  not  been  such 
a  brightness,  and  bad  he  not  had  such  power  as  to 
uphold  all  things,  he  could  not  have  purged  away  our 
sins  (this  work  required  a  divine  efficacy),  nor  could 
he  have  sat  at  God's  right  hand.  This  advancement 
required  a  divine  dignity.  Thus  we  see  what  respect 
the  apostle  had  to  the  order  of  his  words,  and  manner 
of  framing  his  phi-ases. 

Sec.  27.   Of  Christ's  puri/inff. 

From  the  regal  function  of  Christ,  the  apostle  pro- 
ceeds to  his  priesthood  ;  the  first  part  whereof  is 
noted  in  these  words,  H7i6'»  he  had  by  himself  puryed 
our  sins. 

The  purging  here  mentioned,  compriseth  under  it 
the  expiation  which  Christ  made  by  his  death  on  the 
cross,  which  was  an  especial  act  of  his  priestly  func- 
tion, for  it  belonged  to  the  priests  under  the  law  to 
ofl'er  up  sacrifices,  whereby  expiation  was  made  for 
people's  sins. 

The  metaphor  of  purying  is  taken  from  the  law, 
for  '  almost  all  things  are  by  the  law  purged  with 
blood,'  Heb.  ix.  22.  The  word'  here  used  is  some- 
times put  for  the  means  of  purging,  John  ii.  6,  and 
sometimes  for  the  act  itself  of  being  purged,  Mark 
i.  44.  To  make  puryation  (as  the  Greek  phrase  here 
soundeth),  is  to  do  that  which  is  sufficient  to  purge, 
and  by  a  metonymy  of  the  cause,  it  also  impUeth  the 
very  act  of  purging.  Now  Christ,  by  shedding  his 
blood,  hath  done  that  which  is  sufficient  to  purge 
away  sin  ;  yea,  that  which  he  bath  done,  doth  indeed 
purge  the  soul,  when  it  is  rightly  applied.  In  both 
these  respects  it  is  said,  '  The  blood  of  Christ  cleanseth 
from  all  sin,'  1  John  i.  7. 

The  purging  therefore  here  meant,  compriseth  under 
it  both  the  merit  of  Christ's  sacrifice,  whereby  the 
guilt  and  punishment  of  sin  is  taken  away,  and  also 
the  efficacy  thereof,  whereby  the  power  and  dominion 
of  sin  is  subdued. 

This  word  pwyed,  expounds  two  words  of  the  ori- 
ginal Greek,  zai'aj/u.aov  c(//);(r«^£kOs,  which  the  Rhemists, 
in  imitation  of  the  vulgar  Latin,  translating,  as  they 
suppose  verbatim,  word  for  word,  do  extenuate  the 
'  *alx(ir/ii(.     Sec  Cliap.  ix.  13,  Sec.  75. 


Ver.  1-3.] 


GOUGE  ON  HEBREWS. 


sense  and  come  short  of  the  mind  of  the  apostle. 
They  translate  it  thus,  purriatioiiem  peccatorum  fuciens, 
making  purgation  of  sins.  Herein  first  they  miss 
the  emphasis  of  the  tense,  aoristitm  prius  medii,  which 
implieth  a  thing  finished.  The  Latins  wanting  that 
tense,  are  forced  to  use  the  passive,  and  to  change 
the  case,  thus,  pwgatione  facta,'  or  a  periphrasis,  by 
premising  a  conjunction  of  the  time  past,  thus,  post- 
quam purgationemfecisset.  So  our  English,  '  when  he 
had  purged  ;'  very  fitly  according  to  the  sense.  But 
we  have  in  our  tongue  a  particle,  which,  joined  to  the 
verb,  doth  fully  express  the  emphasis  of  the  tense  and 
voice,  thus,  having  purged.  Besides,  they  that  trans- 
late it  by  the  present  tense,  thus,  '  making  purgation,' 
imply  that  Christ  is  still  tempering  the  medicine,  as 
if  the  purgation  were  not  absolutely  finished  while 
Christ  was  on  earth.  I  deny  not  but  that  Christ  still 
continueth  to  apply  the  merit  and  efficacy  of  this 
purgation  ;  but  there  is  difference  betwixt  making  and 
applying  a  thing. 

The  verb  xaiJaw'^u,  whence  the  Greek  word  xa^a- 
^/ff^'js  is  derived,  is  sometimes  put  for  cleansing  or 
purging  the  soul  fj-om  the  guilt  of  sin,  and  it  im- 
porteth  justification,  and  is  distinguished  from  sancti- 
fication  ;  as,  where  it  is  said,  that  Christ  gave  himself 
for  the  church,  '  that  he  might  sanctify  it,  having 
cleansed,'  or  purged  it,  /Va  a\jrr,</  ayidsr),  xa$a^iaac, 
Eph.  V.  26.*  Sometimes  it  is  put  for  purging  the 
soul  from  the  inherent  filth  of  sin  ;  as,  where  it  is 
said,  Christ  gave  himself  for  us,  '  that  he  might  re- 
deem us  from  all  iniquity'  (this  notes  out  our  justifi- 
cation), '  and  purify'  or  purge  us,  x.ai  -/.a^aoiar},  Titus 
ii.  14,  this  notes  out  om-  sanctification.  And  some- 
times it  compriseth  under  it  both  these  benefits,  as 
where  mention  is  made  of  God's  purifying  or  purging 
our  hearts  by  faith,  r^  'z-iarii  za^ag/ua;  rag  xct^diag, 
Acts  XV.  9.  Faith  applies  the  merit  of  Christ's  sac- 
rifice for  our  justification,  and  draws  virtue  from  him 
for  our  sanctification.  In  this  last  and  largest  signi- 
fication is  this  metaphor  of  purging  here  used,  whereby 
it  appears  that  Christ's  purging  is  a  perfect  purging. 

Sec.  28.   Of  our  sins  purged  hg  Christ. 

To  discover  the  filth  that  by  Christ  is  purged  away, 
the  purgation  here  mentioned  is  styled  a  pm-gation  of 
sins,^  aij!,a^Tiuiii.  Sin  is  the  worst  filth  that  ever  be- 
smeared a  creature.  It  makes  the  creature  loathsome 
and  odious  in  God's  sight.  It  makes  it  most  wretched 
and  cursed,  for  it  puUeth  upon  the  sinner  God's  wrath, 
which  is  an  unsupportable  burden,  and  presseth  the 
soul  down  to  hell.  By  sin  angels  of  light  became 
devils,  and  by  reason  of  sin  they  are  called  foul  and 

'  Trausferri  poterii.t,purffalione peccatorum facta,neaedendo 
videatur  purgare.  Prius  enim  purgavit  morte  sua,  deinde 
conaedit.— Eras.  Annot.  in  hunc  loc. 

'  See  Domest.  Dut.  Treat,  i.,  sec.  36. 

'  Of  the  notation  of  this  word  see  Chap.  viii.  ver.  12,  Sec. 
76  ;  see  Chap.  x.  ver.  12,  Sec.  35. 


unclean  spirits,  Mark  ix.  25,  Rev.  xviii.  2,  Mat.  x.  1. 
By  purging  away  this  kind  of  filth,  Christ's  sacrifice  is 
distinguished  from  all  the  legal  sacrifices  and  purifi- 
cations. None  of  them  can  purge  away  sin.  Sin 
makes  too  deep  a  stain  even  into  the  very  soul  of  man 
to  be  purged  away  by  an  external  and  earthly  thing. 
That  which  the  apostle  saith,  Heb.  x.  1,  '  of  the  blood 
of  bulls  and  goats,'  which  were  the  greatest  and  most 
efficacious  sacrifices  of  the  law,  may  be  said  of  all 
external  means  of  purifying.  It  is  not  possible  that 
they  should  take  away  sins  ;  therefore  they  are  said  to 
'sanctify  to  the  purifying  of  the  flesh,'  Heb.  ix.  18, 
not  to  the  purifying  of  the  soul. 

Quest.  Was  not  legal  uncleanness  a  sinful  pollution  ? 

Ans.  Not  simply  as  it  was  legal ;  that  is,  as  by  the 
ceremonial  law  it  was  judged  uncleanness.     For, 

1.  There  were  sundry  personal  diseases  which  by 
that  law  made  those  that  were  infected  therewith  un- 
clean, as  leprosy,  Lev.  xiii.  3,  running  of  the  reins. 
Lev.  xxii.  4,  issue  from  the  flesh,  Lev.  xv.  2,  and 
other  the  like. 

2.  There  were  also  natural  infirmities,  which  were 
counted  uncleanness,  yet  not  sins  in  themselves,  as 
women's  ordinary  flowers,  Lev.  xv.  33,  their  lying  in 
childhood.  Lev.  xii.  2. 

3.  Casual  matters  that  fell  out  unawares,  and  could 
not  be  avoided,  caused  uncleanness,  Lev.  v.  2,  Num. 
xix.  14. 

4.  So  also  did  sundry  bounden  duties ;  for  the  priest 
who  slew  and  burnt  the  red  cow,  and  he  who  gathered 
up  her  ashes,  were  unclean  ;  yea,  and  he  who  touched  a 
dead  corpse  (which  some  were  bound  to  do  for  a  decent 
burial  thereof).  Num.  xix.  7,  10,  11. 

Quest.  2.  Was  it  not  a  sin  to  remain  in  such  un- 
cleanness, and  not  to  be  cleansed  from  it  ? 

Ans.  It  was ;  and  thereupon  he  that  purified  not 
himself  was  to  be  cut  oft'.  Num.  xix.  13,  26.  But 
this  sin  was  not  simply  in  the  legal  uncleanness,  but 
in  the  contempt  of  that  order  which  God  had  pre- 
scribed, Lev.  xxii.  9,  or  at  least  in  neglect  of  God's 
ordinance. 

The  like  may  be  said  of  an  unclean  person  touching 
any  holy  thing.  Lev.  xxii.  3.  It  was  sin  if  he  came 
to  knowledge  of  it.  Lev.  v.  3,  because  therein  he 
wittingly  transgressed  God's  ordinance. 

Quest.  3.  Were  not  sins  also  taken  away  by  the  ob- 
lation of  legal  sacrifices  ? 

Ans.  True  it  is,  that  by  the  offering  up  of  those 
sacrifices,  people  were  assured  of  the  pardon  of  sin, 
but  not  as  they  were  external  things,  but  as  they  were 
types  of  the  all-sufficient  sacrifice  of  Christ.  It  was 
then  people's  faith  in  the  mystical  substance  of  those 
sacrifices  (which  was  Christ)  whereby  they  came  to 
assurance  of  the  pardon  of  sin. 

It  therefore  remains  a  true  conclusion,  that  sin  is 
purged  away  by  Christ's  sacrifice  alone  ;  so  as  herein 
the  sacrifice  of  Christ  surpasseth  all  other  sacrifices. 

Whereas  the  apostle  further  addeth  this  relative  par- 


20 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


tide  ^/iCn,  our, — '  our  sins,' — he  maketh  a  difference 
therein  also  betwixt  the  priests  under  the  law,  with  their 
sacrifices,  and  Christ  with  his.  For  thB_y  offered  for 
their  own  sins.  Lev.  xvi.  G,  as  well  as  for  others ;  but 
Christ  had  no  sin  of  his  own  to  offer  for.  His  sacrifice 
was  to  purge  away  our  sins  ;  our  sins  only,  not  his 
own.  Thus  is  this  phrase  to  be  taken  exclusively  in 
relation  to  Christ  himself ;  but  in  relation  to  others, 
inclusively  :  none,  no,  not  the  best,  excepted.  For 
the  apostle,  using  the  plural  number  indefinitely,  in- 
cludes all  of  all  sorts,  and,  using  the  first  person,  puts 
in  also  himself,  though  an  apostle,  and  so  one  of  the 
most  eminent  Christians. 

Sec.  29.  Of  Christ' s  2ni,rging  our  sins  hi/  himself. 
A  third  difference  betwjxt  Christ  and  the  legal 
priest  is  in  the  sacrifice  by  which  the  one  and  the 
other  purged  people.  The  priest's  sacrifice  was  of 
unreasonable  beasts;  Christ  of  himself :  he  '  by  him- 
self purged  our  sins.' 

The 'first  particle  of  this  verse,  oc,  who,  having  re- 
ference to  that  excellent  person  who  is  described  in 
the  words  before  it  and  after  it,  noteth  out  the  priest. 
This  clause,  6i  cavroii,  bij  himself,  sheweth  the  sacrifice 
or  means  of  purging.  The  Son  of  God,'  the  creator 
of  all  things,  the  sustaincr  and  governor  of  all,  is  the 
priest ;  and  this  priest  oflored  himself,  and  so  by  him- 
self purged  our  sins. 

True  it  is  that  the  human  nature  of  Christ  only  was 
offered  up,  whereupon  it  is  said  that  he  was  '  put  to 
death  in  the  flesh,'  1  Peter  iii.  18,  and  '  suffered  for 
us  in  the  flesh,'  1  Peter  iv.  1  ;  yet  by  reason  of  the 
hypostntical  union  of  his  two  natures  in  one  person, 
he  is  said  to  '  give  himself,'  Eph.  v.  2,  and  to  '  offer 
up  himself,'  Heb.  vii.  27  ;  and  thereupon  it  is  s;iid 
that  '  he  put  away  sin  by  the  sacrifice  of  himself,' 
Heb.  ix.  20  ;  and,  as  here,  purged  our  sins  by  himself. 
Forasmuch  as  it  was  impossible  that  the  Word  should 
die,  being  the  immortal  Son  of  the  Father,  he  assumed 
a  body  that  he  might  die  for  all,  and  yet  remain  the 
incorruptible  Word.^ 

Great  is  the  emphasis  of  that  phrase  ;  it  sheweth 
that  this  work  of  purging  our  sins  was  above  human 
strain,  though  an  human  act,  or  rather  passion,  were 
requisite  thereto,  as  to  suffer,  to  shed  blood,  to  die  ; 
yet  a  divine  value  and  virtue  must  needs  accompany 
the  same,  to  purge  sin.  It  must  be  done  even  by 
him  himself,  who  is  God-man.  He  himself  must  be 
offered  up.  In  which  respect  it  is  s;iid  that  God 
'  hath  purchased  the  church  with  his  own  blood,' 
Acts  XX.  28. 
This  title  himself,  having  reference  to  that  person  who 
'  See  more  hereof  iu  Domest.  Duties,  treat.  1,  sec.  81,  on 
Eph.  V.  25. 

•  Cum  non  eaaet  possibilo  ipsum  Verbum  mori,  quippe 
immortalem  patris  filiiim  corpus  sibi  quod  mori  possit  accepit, 
ita  corpus  Verbi  particops  factum,  et  moreretur  pro  omnibus, 
et  inhabitans  Verbum  incorruptibilemaiieret. — Alhan<u.  lib. 
<U  Tncam. 


is  both  God  and  man,  includes  both  the  natures. 
This  person,  himself,  offered  up  himself  to  purge  our 
sins  by  himself.  'This  is  a  great  mystery ;  the  like 
was  never  heard  of.  The  priest  that  offereth,  the 
sacrifice  that  is  offered,  one  and  the  same.  The  same 
m3-stery  isimplied.unaertbis  phrase,  Christ  'sanctified 
the  people  with  his  own  blood,'  Heb.  xiii.  12.  But 
this  of  sanctifying  or  purging  with  or  by  himself  hath 
the  greater  emphasis.  More  cannot  be  said  to  set  out 
the  invaluable  price  of  our  redemption,  the  indelible 
stain  of  sin,  and  available  means  of  purging  it.  See 
Chap.  ix.  12,  Sec.  57. 

Sec.  30.   Of  Christ's  (ilortj  after  his  suffering. 

A  fourth  difference  betwixt  Christ  and  the  Levitical 
priesthood,  is  in  these  words.  He  sat  down  at  the  right 
hand  of  the  Mn/esti/  on  high. 

Hereby  is  implied  a  continuance  of  Christ's  priest- 
hood after  his  death.  This  is  denied  of  the  priesthood 
under  the  law,  chap.  vii.  23.  But  Christ  having  by 
his  death  offered  up  a  sufficient  sacrifice  for  all  our 
sins,  and  by  his  burial  sanctified  the  grave,  and  that 
estate  wherein  the  bodies  of  believers  after  death  are 
detained  till  the  day  of  consummating  all  things,  rose 
from  the  dead,  and  ascended  into  heaven,  there  to 
continue  an  high  priest  for  ever. 

This  then  notes  out  another  part  of  Christ's  priest- 
hood. The  former  was  of  subjection  and  suffering, 
this  of  dignity  and  reigning.  By  that  was  the  work 
wrought,  and  price  laid  down  ;  by  this  is  the  efficacy 
and  virtue  thereof  applied,  and  the  benefit  conferred. 

Fitly  is  this  added  to  the  former,  to  shew  that 
Christ  was  so  far  from  being  vanquished  and  swallowed 
up  by  his  sufierings  for  our  sins,  as  thereby  way  was 
made  for  an  entrance  into  the  highest  degree  of  glory 
that  could  be  attained  unto. 

Sec.  81.  Of  Christ's  sittin/f  and  standing  in  heaven. 

The  apostle,  in  setting  down  the  high  degree  of 
Christ's  exaltation,  well  poised  his  words,  for  every 
word  hath  its  weight. 

This,  ixdiieiv,  he  sat  down,  importeth  high  honour, 
and  a  settled  continuance  therein.  Sitting  is  a  posture 
of  dignity  :'  superiors  sit  when  inferiors  stand.  Job 
xxix.  7,  8.  Thus  is  'the  Ancient  of  days,'  said  to  sit; 
and  ten  thousand  thousands  (ministering  spirits)  to 
stand  before  him,  Dan.  vii.  9,  10.  In  way  of  honour 
is  the  Highest  thus  set  out,  '  He  that  silteth  upon  the 
throne,'  Rev.  v.  13.  In  this  sense  saith  God  to  his 
Son,  'Sit  at  my  right  hand,'  Ps.  ex.  1.  The  authority 
also  and  power  which  Christ  hath  over  all  is  hereby 
noted.  For  in  this  sense  is  this  phrase  oft  used,  as 
Ps.  ix.  4,  and  xxix.  10,  and  xlvii.  8,  Rev.  xxi.  5. 

Obj.  Christ  is  said  to  stand  on  the  right  hand  of 
God,  Acts  vii.  65. 

'  Sedero  raagistri  demonstrat  personam. — Aup.  lib.  Ixxx. 
Qui  It.  q.  64.  Sedere  Dei  est  potentialiter  super  omnem 
creaturam  rationalem  prresidere.— ^  uj.  de  eumt.  diviu. 


Vek.  1-3.] 


GOUGE  ON  HEBREWS. 


Ans.  Divers  phrases  may  be  used  of  the  same  thing 
in  divers  respects,  and  imply  no  contrafliction  ;  for, 
first,  to  speak  according  to  the  letter,  a  king  may  be 
said  to  sit  on  his  throne,  because  that  is  his  ordinary 
posture  ;  and  to  stand  at  some  special  times ;  as  Eglon 
arose  out  of  his  seat  when  Ehud  said  to  him,  I  have 
a  message  from  God  to  thee,  Judges  iii.  20. 

There  are  three  limitations  wherein  different  acts 
cannot  be  attributed  to  the  same  thing. 

1 .  In  the  same  part,  Kara  to  duro,  secundum  idem. 
In  the  very  same  part  a  man  cannot  be  sore  and  sound. 

2.  In  the  same  respect,  Troof  j-6  axiro,  ad  idem,  a  man 
cannot  be  alive  and  dead  together  in  the  same  respect, 
but  in  diflerent respects  one  may  be  so;  for  'she  that 
liveth  in  pleasure  is  dead  while  she  liveth,'  1  Tim.  v.  6. 

3.  At  the  same  time,  h  ru  auria  xidr^,  eodem  tem- 
pore, one  cannot  sit  and  stand  together  at  the  same 
time ;  at  several  times  he  may. 

Again,  to  take  this  phrase  metaphorically  (as  it  is 
here  to  be  taken),  Christ  may  be  said  to  sit,  to  shew 
his  authority  (as  before)  ;  and  to  stand,  to  shew  his 
readiness  to  hear  and  help.'  In  this  respect  did 
Christ  most  fitly  present  himself  standing  to  Stephen, 
Acts  vii.  55. 

Sitting  doth  further  set  out  continuance  in  a  thing  :^ 
where  Jacob  saith  of  Joseph,  'His  bow  sat  in  strength,' 
DKTll,  et  sedit,  we  fitly,  according  to  the  true  sense, 
translate  it  thus,  '  his  bow  abode,'  &c..  Gen.  slis.  24. 
In  like  manner  where  Moses  saith  to  Aaron  and  his 
sons,  '  ye  shall  sit  at  the  door  of  the  tabernacle  seven 
days,'  we,  according  to  the  true  meaning'  of  [the 
word  in  that  place,  thus  turn  it,  '  ye  shall  abide,'  Lev. 
viii.  35. 

Standing  also  importeth  as  much,  namely,  continu- 
ance and  perseverance  in  a  thing.'  To  express  this 
emphasis  of  the  word,  we  do  oft  translate  it  thus, 
'standfast;'  as  1  Cor.  xvi.  13,  'Stand fast  in  the  faith;' 
and  Gal.  v.  1,  '  Stand  fast  in  the  liberty,'  &c.  Where 
the  original  Greek  saith  of  the  devil,  John  viii.  44,  'he 
stood  not  in  the  truth,'  our  English  hath  it  thus,  '  he 
abode  not,'  &c. 

Wherefore  by  both  these  metaphors  (sitting  and 
standing)  Christ's  abode  and  continuance  in  heaven, 
as  our  high  priest,  prince,  and  prophet,  and  that  for 
us,  is  plainly  set  out. 

And  to  shew  that  this,  his  abode  and  continuance, 
hath  no  set  date,  this  indefinite  and  everlasting  phrase, 
for  ever,  is  in  other  places  added  ;  as  chap.  vii.  25, 
and  X.  12. 

'  Sedere  judioantis  est;  stare  adjuvantig. — Greg.  Mn<t-  Ilom. 
29,  in.  feat,  ascen.  vide  plura  ibid.  Stare  Deus  dicitur  cum 
infirmos  austinet,  &c.  Stetit  ad  subvenieudum. — Aug.  de 
Essent.  Divin. 

'■*  Locutio  Scripturarum  sessionem  pro  commoratione  posuit. 
— Avff.  qucest.  super  Lev.  lib.  iii.  cap.  xxiv.  Vide  plura  ibid, 
hac  de  re. 

'  Quid  est,  qui  ttatii  f  Qui  perseveratis :  quia  dicitur  de 
qiiodam  qui  arcliangehis  fuil,  I't  in  veritate  stetit.— ^!*?.«!3)t. 
n  I'i      cxxxiii. 


Finally,  These  metaphors  note  out  Christ's  rest 
and  cessation  from  all  his  travails,  labours,  services, 
sufl'erings,  and  works  of  ministry,  which  on  earth  he 
underwent.  Christ  is  now  entered  into  rest,  and  so 
sitteth. 

This  implieth  that  nothing  now  remaineth  more  to 
be  done  or  endured  for  purchase  of  man's  redemption, 
his  sacrifice  was  full  and  perfect;  therefore  going  out 
of  the  world,  he  saith,  '  It  is  finished,'  John  xix.  30. 

Sec.  32.    0/  the  dii-ine  Majesty. 

To  amplify  the  fore-mentioned  dignity  and  sove- 
reignty of  Christ,  the  place  where  Christ  sitteth  is  set 
out  in  two  phrases  : 

1.  '  On  the  right  hand  of  the  Majesty.' 

2.  '  On  high.' 

By  the  Majesty  is  meant  God  himself,  as  more 
plainly  is  expressed  in  other  places,  where  Christ  is 
said  to  be  'at  the  right  hand  of  God,'  Kom.  viii.  34,  and 
to  be  'set  down  on  the  right  hand  of  God,'  Heb.  x.  12. 

Majesty,  /iiya'Aoie'Jr/i,  importeth  such  greatness  and 
excellency  as  makes  one  to  be  honoured  of  all,  and 
preferred  before  all.  It  is  a  title  proper  to  kings, 
who,  in  their  dominions,  are  above  all  and  over  all. 
By  way  of  excellency^  a  king  is  styled  majesty  itself;^ 
as  when  we  speak  of  a  king,  we  say,  Jlis  Majesty  ; 
when  to  him,  Your  Majesty.  A  word  like  to  this 
coming  from  the  same  root,  fj^syaXnoTr,-.,  Acts  xix.  27, 
is  translated  '  magnificence,'  which  also  is  applied  to 
God,  and  translated,  as  the  word  here,  Majesty, 
2  Peter  i.  16. 

To  none  can  this  title  be  so  properly  applied  as  to 
God  himself,  for  all  created  greatness  and  excellency 
is  derived  from,  and  dependeth  upon,  God's  greatness 
and  excellency.  Whereas  majesty  is  attributed  to 
created  monarchs,  it  is  because  they  bear  God's  image, 
and  stand  in  God's  stead.  In  this  respect  they  are 
also  styled  cfods,  Ps.  Ixsxii.  6. 

In  this  place  this  title  is  used, 

1.  To  set  out  the  high  and  supreme  sovereignty  of 
God,  importing  him  to  be  '  King  of  kings,  and  Lord 
of  lords ;'  for,  to  speak  properly,  God  only  hath  ma- 
jesty ;  and  therefore  by  a  property  is  styled  the 
Majesty. 

2.  To  magnify  the  exaltation  of  Christ,  which  is 
the  highest  degree  that  possibly  can  be,  even  to  the 
right  hand  of  him,  or  next  to  him,  that  only  and  justly 
is  styled  the  Majesty. 

3.  To  shew  an  especial  end  of  Christ's  high  advance- 
ment, which  was  to  reign  and  rule.  "This  is  the 
property  of  majesty  ;  and  for  this  end  was  Christ  ad- 
vanced next  to  the  Majesty. 

This  is  further  evident  by  the  addition  of  this  word 
throne,  as  some  do  read  it,  thus,  '  He  sat  down  on  the 
right  hand  of  the  throne  of  the  Majesty  on  high.'' 

'  xxt'  i|»;j;>i».  '  In  abstracto. 

Complnt.  codfz.  Of  Christ's  throne,  see  Vcr.  8,  Sec.  106. 


riOUGE  ox  HEBREWS. 


[Chap.  I. 


So  is  it  read,  chaps,  viii.  1  and  xii.  2,  and  that  with 
an  unanimous  consent  of  all  copies  ;  so  in  Mat.  six.  28, 
and  XXV.  81,  and  Acts  ii.  30.  So  much  also  is  here 
without  question  intended. 

Now  to  sit  on  a  throne  of  majesty,  is  to  have  power 
of  reigning  and  ruling.  This  is  yet  furtlier  made  clear 
by  the  end  which  the  Holy  Ghost  setteth  down  hereof, 
Ps.  ex.  1,  which  is  to  subdue  his  enemies  ;  wherefore 
the  apostle  thus  expliiineth  that  phrase,  1  Cor.  xv.  25, 
'  He  must  reign  till  he  hath  put  all  his  enemies  under 
his  feet.'  For  sitlinp  on  the  rifiht  hand  of  Majesli/, 
the  apostle  puts  rek/ninff.  So  as  to  sit  on  the  right 
hand  of  Majesty,  and  to  reign,  are  equivalent  terms. 

Sec.  83.  Of  Christ's  advancement  to  God's  right 
hand. 

This  phrase  right  hand,  attributed  to  God,  must 
needs  be  metaphorically  spoken  ;  for  God  is  not  a 
body,  nor  hath  any  parts  of  a  body  properly  apper- 
taining unto  him.  He  is  a  simple,  pure,  spiritual, 
indivisible  essence.  To  imagine  that  God  hath  a 
body,  or  any  parts  of  a  body  properly,  is  to  make  him 
no  God.'  Whosoever  doth  conceit  any  such  thing  of 
God,  doth  frame  an  idol  for  God  in  his  heart.  Such 
things  are  attributed  to  God  in  sacred  Scripture  for 
teaching's  sake,  to  make  us  somewhat  the  better  con- 
ceive divine  things  by  such  human  resemblances  as 
are  familiar  to  us,  and  we  well  acquainted  withal. 

As  for  this  particular  metaphor  of  a  right  hand,  it 
is  very  frequently  attributed  to  God  ;  and  that  in  two 
respects : 

1.  To  set  out  his  power  ;  2.  his  glory. 

There  is  no  part  of  the  body  whereby  men  can  bet- 
ter manifest  their  power  than  by  their  right  hand. 
By  their  hands  they  lift,  they  strike,  they  do  the 
things  which  require  and  declare  strength.  Of  the 
two  hands,  the  right  useth  to  be  the  more  ready, 
steady,  and  strong,  in  acting  this  or  that.  Therefore 
after  the  manner  of  men,  atC^wro'^Tadui;,  thus  speaketh 
Moses  of  God,  '  Thy  right  hand,  0  Lord,  is  become 
glorious  in  power :  thy  right  hand,  0  Lord,  hath 
dashed  in  pieces  the  enemy,'  Exod.  xv.  6.  In  like 
manner  many  admirable  works  are  in  other  places 
attributed  to  God's  right  hand,  that  is,  to  his  power. 

Again,  Because  God's  majesty  is  of  all  the  most 
glorious,  his  right  hand  is  accounted  the  greatest 
glory  that  can  be.^  In  this  latter  respect  is  the  me- 
taphor here  used.  It  is  taken  from  monarchs,  whose 
throne  is  the  highest  place  for  dignity  in  ii  kingdom. 

To  set  one  at  the  right  hand  of  his  majesty,  is  to 
advance  him  above  all  subjects,  next  to  the  king  him- 
self :  as  Pharaoh  said  to  Joseph,  Gen.  xli.  40,  '  Thou 
shalt  be  over  my  house,  and  according  to  thy  word 

'  Si  quia  in  Deo  liumana  mombra,  sen  motus  animro  more 
liumano  inessc  credit,  proculdubio  in  corde  suo  idola  fabri- 
cat. — Avg.  de  Etaent.  Divinit. 

'  Dextra  domiiii  gloriani  Patrissignificat.— .4i/y.  rfe  Easml. 
Divinit. 


shall  all  my  people  be  ruled  :  only  in  the  throne  will 
I  be  greater  than  thou.' 

In  places  of  state,  the  middle  useth  to  be  the 
highest ;  the  right  hand  the  next,  the  left  the  third.' 
In  this  respect  the  mother  of  Zebedee's  children, 
leaving  to  Christ  the  highest  place,  desireth  that  one 
of  her  sons  might  be  at  his  right  hand,  the  other  at 
his  left,  in  his  kingdom,  Mat.  xx.  21.  Solomon,  to 
shew  he  preferred  his  mother  before  all  his  subjects, 
set  her  on  his  right  hand,  1  Kings  ii.  16.  So  doth 
Christ  manifest  his  respect  to  his  spouse,  Ps.  xlv.  9. 
So  doth  God  here  in  this  place  to  his  Son.  For  to 
sit  on  the  right  hand  of  the  divine  Majesty,  is  the 
highest  honour  that  any  can  be  advanced  to. 

Sec.  34.   0/ Christ  advanced  as  God-man. 

Christ's  advancement  is  properly  of  his  human  na- 
ture.^ For  '  the  Son  of  man'  is  said  to  sit  at  God's 
right  hand.  Mat.  xxvi.  64,  and  Stephen  with  his  bo- 
dily eyes  saw  him  there.  Acts  vii.  56.  That  nature 
wherein  Christ  was  crucified,  was  exalted  ;'  for  God, 
being  [the  Most  High,  needs  not  be  exalted.*  Yet 
the  human  nature,  in  this  exaltation,  is  not  singly 
and  simply  considered  in  itself,  but  united  to  the 
Deity;  so  as  it  is  the  person,  consisting  of  two  natures, 
even  God-mau,  which  is  thus  dignified,  next  to  God, 
far  above  all  mere  creatures.  For  as  the  human  na- 
ture of  Christ  is  inferior  to  God,  and  is  capable  of 
advancement,  so  also  the  person,  consisting  of  a  divine 
and  human  nature.  Christ,  as  the  Son  of  God,  the 
second  person  in  the  sacred  Trinity,  is  in  regard  of 
his  deity  no  whit  inferior  to  his  Father,  but  every 
way  equal ;  yet  as  he  assumed  our  nature,  and  became 
a  mediator  betwixt  God  and  man,  ho  hnmbled  him- 
self, and  made  himself  inferior  to  his  Father.  His 
Father  therefore  exalted  him  above  all  creatures,  Philip, 
ii.  8,  9.  The  Scripture  expressly  testifieth  that  the 
Father  advanced  his  Son  ;  for  he  said  to  his  Son, 
'  Sit  at  my  right  hand,'  Ps.  ex.  1.  '  He  set  him  at 
his  right  hand,'  Eph.  i.  20.  '  God  exalted  him,"  Acts 
V.  31.  '  God  hath  given  him  a  name  which  is  above 
every  name,'  Philip,  ii.  9.  Now  he  that  giveth  is 
greater  than  he  that  receiveth." 

Sec.  35.  0/ heaven  the  place  of  Christ's  exaltation. 
The  place  where  Christ  is  exalted  is  here  inde- 
finitely set  down  to  be  '  on  high,'  h  uv}/>j>.o7j.   Though 

'  Ad  dextram  locari  magnus  est  hones  habitus,  in  medio 
vero  maximus. — Alex.  1.  ii.  Genial,  dierum. 

«  Beatitudinis  Christi  munera  acquisita  non  possunt  se- 
cundum quod  natura  Deus  est,  sed  secundum  quod  natura 
liomo  factus  est  convenire. —  Viriil.  cont.  Eulych.  lib.  v. 

"  In  qua  forma  crucifixus  est,  ipsa  exaltatus  est. — Aug. 
contr.  Maxim. 

*  'O  ei«  i^aitntai  ti  itTrai,  S'i„rTts  i'- — Greg,  Nyt.  cont. 
Eunom. 

'  In  statu  exaltationis  Pater  Filium  ad  dextram  suam  col- 
locavit,  eique  nomen  donavit,  &c.  Donans  autem  major  est 
acoipiente  donum.— //»7ar.  de  Trin.  lib.  ix. 


Ver.  1-3.] 


GOUGE  OX  HEBREWS. 


the  word  be  but  of  the  positive  degree,  yet  is  it  to  be 
understood  of  the  highest  degree  that  can  be  ;  so  high 
as  none  higher.  Therefore  the  superlative  degree  is 
elsewhere  used  to  set  out  the  very  same  place  that  is 
here  meant ;  as  where  the  angels  say,  glory  to  God 
in  the  highest,  iv  v-^iaroig,  Luke  ii.  14.  The  apostle, 
to  shew  that  this  place,  and  withal  this  dignity  where- 
unto  Christ  was  exalted,  far  surpasseth  all  other,  useth 
a  compound  word,  i/'rsgii-vj/wffs,  which  is  not  through- 
out all  the  New  Testament  used,  but  in  this  only  case  ; 
and  it  implieth  an  exaltation  above  all  other  exaltations. 
The  word  is  used  Philip,  ii.  9  ;  it  may  be  thus  trans- 
lated, '  super-exalted.'  Our  English,  to  express  the 
emphasis  of  that  compound  word,  useth  these  two 
words,  '  highly  exalted.'  If  ever  any  were  highly 
exalted,  much  more  Christ.  Therefore  other  trans- 
lators' thus  express  the  foresaid  emphasis,  exalted 
into  the  highest  height.  The  word  is  used  to  set  out 
the  highest  exaltation  that  can  be,  even  beyond  all 
expression  or  comprehension. 

To  shew  that  Christ's  exaltation  is  indeed  a  super- 
exaltation,  the  apostle  advanceth  it  far  above  all  other, 
even  the  highest  and  most  excellent  creatures  that  be, 
Eph.  i.  21.  Thus  he  is  said  to  be  '  higher  than  the 
heavens.'     See  Chap.  vii.  26,  Sec.  110. 

More  expressly  this  supereminent  place  is  said  to 
be  the  heavens,  h  roTg  oxj^avoT;,"^  chap.  viii.  1.  The 
plural  number  is  used  to  shew  that  he  meaneth  the 
highest  heavens  ;  that  which  in  Canaan's  dialect  is 
styled  the  heaven  of  heavens,  2  Chron.  ii.  G,  and  vi. 
18,  Neh.  ix.  6,  even  that  which  compriseth  in  it  all 
the  other  heavens,  it  being  over  all.  In  relation  to 
two  inferior  heavens,  it  is  stj'led  '  the  third  heaven,' 
2  Cor.  xii.  2.  For  the  Scripture  maketh  mention  of 
three  heavens.  The  first  and  lowest  is  the  airy 
heaven,  in  which  feathered  fowls  fly.  Gen.  i.  8  ;  the 
second  and  middlemost  is  the  starry  heaven,  in  which 
the  sun,  the  moon,  and  all  the  stars  are  contained. 
Gen.  XV.  5 ;  the  third  and  highest  is  that  where 
Christ  now  sitteth.  This  distinction  giveth  light  to 
that  phrase,  '  far  above  all  heavens,'  Eph.  iv.  10, 
whereby  the  supereminent  height  of  Christ's  exalta- 
tion is  set  forth.  He  there  meaneth  all  the  visible 
heavens,  whether  under  or  above  the  moon.  For  the 
human  nature  of  Christ  is  contained  within  the  third 
heaven,  Acts  iii.  21. 

This  place,  as  well  as  the  other  fore-mentioned 
points,  amplifieth  the  exaltation  of  Christ. 

Sum  up  the  particulars,  and  we  shall  find  verified 
what  was  said  before,  that  every  word  hath  its  weight, 
and  adds  something  to  the  excellency  of  Christ's 
exaltation. 

1.  He  sits:  namely  as  a  Lord  ;  and  so  continueth. 

2.  He  sits  by  the  Majesty :  a  great  honour. 

'  In  summam'tulit  sublimitatem. — Beza.  In^u^iu,  Exalto 
supra  quara  dici  possit. 

'  111  regia  coelorum  scdct  Jesus  ad  de.xtram  Patris. — 
Tertul.  dc  Resur.  cum. 


3.  He  sits  on  the  rirjht  hand  of  the  Majesty ;  next 
to  him  above  all  others. 

4.  He  so  sits  on  high  :  namely,  as  high  as  can  be. 

'  When  he  had  by  himself  purged  our  sins '  (to  do 
which,  he  humbled  himself  and  became  obedient  unto 
death,  even  the  death  of  the  cross,  Phihp.  ii.  8),  '  he 
sat  down  on  the  right  hand  of  the  Majesty  on  high.' 

Hitherto  of  the  meaning  of  the  words.  The 
analysis  or  resolution  of  the  three  first  verses  foUoweth. 

See.  36.   Of  the  resolution  of  the  three  fist  verses. 

Ver.  1.  Tlie  three  first  verses  of  the  first  chapter 
contain  the  substance  of  all  those  mysteries  which  are 
more  largely  prosecuted  in  the  body  of  the  epistle. 

The  sum  of  all  is,  the  excellency  of  the  gospel. 

The  argument  whereby  the  apostle  doth  demon- 
strate this  point  is  comparative.  The  comparison  is 
of  unequals  ;  which  are  the  law  and  the  gospel. 

This  kind  of  argument  the  apostle  doth  here  the 
rather  use,  because  of  that  high  account  which  the 
Hebrews  had  of  the  law. 

1.  The  comparison  is  first  propounded  in  the  first 
verse  and  former  part  of  the  second  verse. 

2.  It  is  ampHfied  in  the  latter  part  of  the  second 
verse. 

In  the  proposition  the  apostle  declares  two  points : 

1.  Wherein  the  law  and  the  gospel  agree. 

2.  Wherein  they  difler. 
They  agree  in  two  things  : 

1.  In  the  principal  author,  which  is  God  :  '  God 
spake  in  time  past;'  and  '  God  hath  spoken  in  these 
last  days.' 

2.  They  agree  in  the  general  matter,  which  is,  a 
declaration  of  God's  will,  implied  under  this  word 
'  spake,'  or  '  hath  spoken.' 

The  distinct  points  wherein  they  differ  are  five  : 

1.  The  measure  of  that  which  was  revealed.  Then 
God's  will  was  revealed  part  by  part ;  one  part  at 
one  time  and  another  at  another ;  but  under  the 
gospel  all  at  once. 

2.  The  manner  of  revealing  it :  then  after  divers 
manners  ;  under  the  gospel  after  one  constant  manner. 

3.  The  time:  that  was  the  old  time,  which  was  to 
be  translated  into  another,  even  a  better  time  ;  this 
is  styled  '  the  last  days,'  which  shall  have  no  better 
after  them  in  this  world. 

4.  The  subject,  or  persons  to  whom  the  one  and 
the  other  was  delivered. 

The  former  were  '  the  fathers,'  so  called  by  reason 
of  their  antiquity  ;  but  yet  children  who  were  in 
bondage  under  the  elements  of  the  world.  Gal.  iv.  3. 
The  latter  are  comprised  under  this  phrase  '  unto  us  :' 
the  least  of  whom  is  greater  than  the  greatest  of  the 
fathers.  Mat.  xi.  11. 

5.  The  ministers  by  whom  the  one  and  the  other 
were  delivered  :  the  law  by  prophets  ;  the  gospel  by 
the  Son. 

Ver.  2.  The  amplification  of  the  comparison  is  by 


GOUGE  OX  HEBREWS. 


[Chap.  I. 


a  description  of  the  Son,  and  that  by  his  excellency 
and  dignity.  This  is  the  main  substance  of  the 
greatest  part  of  this  epistle  ;  as  it  is  in  this  and  the 
next  verse  propounded,  so  it  is  prosecuted  and  further 
proved  in  the  other  verses  of  this  chapter. 
In  these  two  versos  Christ  is  set  out, 

1.  By  his  relation  to  his  Father. 

2.  By  his  dinne  works. 

His  relation  is  noted,  1,  simplv ;  2,  compara- 
tively. 

Simply  under  two  titles  : 

The  lirst  title  is  Son :  '  his  Son ;'  this  pointeth  at 
the  divine  essence. 

The  second  title,  heir:  this  pointeth  to  his  right  of 
Bovereigntj' ;  and  it  is  amplified,  1,  by  the  ground 
thereof,  in  this  phrase,  '  whom  he  hath  appointed ;' 
2,  by  the  extent  thereof,  in  this,  '  all  things.' 

Ver.  3.  The  comparative  relation  is  in  two  resem- 


1.  Brightness:  amplified  by  the  surpassing  excel- 
lency thereof,  in  this  phrase,  '  of  his  glory.' 

2.  Character,  or  express  image:  illustrated  under 
this  phrase,  '  of  his  person.' 

The  works  whereby  Christ's  excellency  is  described 
are  of  two  sorts  : 

1.  Tbey  are  such  as  appertain  to  his  divine  nature. 

2.  Such  as  appertain  to  his  mediatorship. 

Of  the  former  two  sorts  are  mentioned  :  1,  creation  ; 
2,  providence. 

Creation  is  set  forth, 

1.  By  the  manner  of  working;  in  this  phrase,  bg 
uhom. 

2.  By  the  general  matter,  the  uvrlds. 
Providence  is  hinted  in  this  word  upholding.     It  is 

further  illustrated  by  the  extent,  all  things;  and  by 
the  means,  the  uord  :  amplified  by  the  power  thereof, 
of  his  power. 

In  Christ's  work  appertaining  to  his  mediatorship, 


1.  The  order,  in  this  phrase,  when  he  had. 

2.  The  kinds.  These  concern,  1,  Christ's  humiha- 
tion  ;  2,  his  exaltation. 

A  special  work  of  Christ's  humiliation  was  to 
purge. 

This  is  amplified,  1,  by  the  means,  by  himself ;  2, 
by  the  matter,  otir  sins. 

In  Christ's  exaltation  is  set  down, 

1.  His  act,  sat  doiim. 

2.  The  place.  This  is  noted,  1,  indefinitely,  an 
high  ;  2,  determinatcly,  at  the  right  hand. 

This  is  amplified  by  the  person  at  whose  right  hand 
he  sat,  thus  expressed,  of  the  majesty. 

Sec.  87.  Of  the  heads  of  doctrines  raised  out  of  the 
Ut  verse. 

I.  God  is  the  author  of  the  Old  Testament.  That 
which  the  apostle  here  setteth  down  in  this  first  verse 
is  concerning  such  things  as  are  registered  in  the  Old 


Testament,  of  which  he  saith,  '  God  spake  ;'  so  as 
the  Old  Testament  is  of  divine  authority. 

II.  God  hath  been  pleased  to  make  known  his  will. 
This  word  spake  inteudeth  as  much.  God's  will  is  a 
secret  kept  close  in  himself,  till  he  be  pleased  to  make 
it  known.  In  this  respect  it  is  said,  that  '  No  man 
hath  seen  God  at  any  time,'  John  i.  18  ;  that  is,  no 
man  hath  known  his  mind,  namely,  till  God  make  it 
known. 

III.  Of  old  God  made  known  his  will  by  parts, 
One  time  one  part,  another  time  another  part,  namely. 
as  the  church  bad  need  thereof,  and  as  God  in  lus 
wisdom  saw  it  meet  to  be  revealed. 

IV.  God's  will  was  of  old  made  known-  divers  ways. 
Of  the  divers  ways,  see  Sec.  11 ;  for  God  ever  accom- 
modated himself  to  the  capacity  of  his  people. 

v.  God's  ivill  was  made  known  to  men  even  from 
the  beginning.  So  far,  even  to  the  beginning,  may 
this  phrase,  in  time  past,  be  extended.  Thus  the 
church  was  never  without  some  means  or  other  of 
knowing  the  will  of  God. 

VI.  The  Old  Testament  was  for  such  as  lived  in 
ancienter  times,  even  before  the  fulness  of  time  came, 
who  are  here  called  fathers  ;  who,  together  with  their 
seed,  were  but  a  little  part  of  the  world. 

VII.  God  made  sons  of  men  to  be  his  ministers  be- 
fore Christ' s'time.     Thus  much  is  intended  under  this 

word  prophets,  as  here  opposed  to  the  Son  of  God. 
To  them  God  first  made  known  his  mind,  that  they 
should  declare  it  to  his  people. 

VIII.  God  endued  his  choice  ministers  ii>ith  extra- 
ordinary gijts.    This  word  prophets  intendeth  as  much. 

AH  these  points  are  more  fully  opened,  Sect.  11. 

Sec.  38.  Of  the  Jieads  of  doctrines  raised  out  of  the 
2d  verse. 

IX.  The  best  things  are  reserved  for  the  last  times. 
The  opposition  which  the  apostle  here  maketh  betwixt 
the  time  past  and  these  last  days,  demonstrateth  as 
much. 

X.  The  gospel  also  is  of  divine  authority.  It  is  the 
gospel  which  the  apostle  intendeth  under  this  phrase 
'  hath  spoken  ;'  and  it  hath  reference  to  God,  men- 
tioned in  the  former  verse. 

XI.  The  gospel  was  revealed  to  men  by  the  Sc^n  of 
God.  God  spake  by  his  Son.  The  Son  of  God  in- 
carnate was  the  first  publisher  of  the  gospel,  John 
i.  18. 

XII.  Under  the  gospel,  God's  whole  will  is  revealed. 
Herein  lieth  the  opposition  betwixt  that  phrase,  '  at 
sundry  times,'  ver.  1,  being  spoken  of  God's  former 
dispensing  of  his  will  by  parts,  and  his  revealing  of  it 
under  the  gospel,  John  xiv.  26,  Acts  xx.  27.  Here- 
upon a  curse  is  denounced  against  such  as  shall  teach 
any  other  gospel.  Gal.  i.  8,  9  ;  and  against  such  as 
shall  take  from  or  add  to  this  gospel,  Rev.  xxii.  18,  19. 

XIII.  Under  the  gospel,  there  is  one  only  way  of 
making  knoivn  God's  will.     This  appears  by  the  oppo- 


Vkr.  4  ] 


GOUGE  O.V  HEE 


sition  of  this  phrase,  ver.  1,  '  in  divers  manners.' 
That  only  way  is  preaching,  as  hath  been  before 
shewed,  Sec.  11. 

XIV.  Christ  was  a  prophet,  for  God  spake  by  him. 
He  was  (as  he  is  styled,  Luke  vii.  16)  a  great  prophet. 

XV.  Christ  hath  an  absolute  jurisdiction.  He  is  an 
heir  ;  an  heu-  to  the  gi-eat  King  of  heaven  and  earth. 
This  sets  forth  Christ's  kingly  office. 

XVI.  Christ  as  mediator  received  his  dominion  from 
his  Father.     He  •  appointed  him  heir.' 

XVII.  Christ's  dominion  extendeth  itself  to  all  things. 
T^is  is  expressly  set  down  under  this  phrase,  '  Heir 
of  all  things,'  Ps.  ii.  8. 

XVIII.  Christ  is  the  Creator,  John  i.  2  ;  Col.  i.  16. 

XIX.  The  Father  created  by  the  Son.  This  is  ex- 
pressly here  set  down,  and  it  is  to  be  taken  in  respect 
of  the  distinction  that  is  betwixt  their  persons,  and  the 
order  of  their  working.  The  Father  worketh  by  the 
Sod,  and  the  Son  from  the  Father. 

XX.  All  thinr/s  in  heaven  and  earth  were  created  by 
the  Son.  The  word  worlds  implieth  as  much  ;  for  the 
plural  number  is  used,  to  shew  that  the  world  above, 
and  the  world  beneath, — even  heaven,  and  all  things 
therein,  and  earth,  and  all  things  therein, — were 
created  by  him. 

Sec.  39.  Of  the  heads  of  doctrines  raised  out  of  the 
3d  verse. 

XXI.  Divine  mysteries  may  he  illustrated  by  sensible 
resemblances.  These  two  resemblances,  brightness, 
character,  are  for  that  end  here  produced.  There  is 
in  many  visible  and  sensible  creatures  a  kind  of  divine 
stamp.  In  that  they  are  sensible,  we  that  are  best 
acquainted  with  visible  and  sensible  matters  are  much 
helped  in  apprehending  things  mystical  that  are  any 
ways  like  them. 

XXII.  The  Son  is  of  the  same  essence  xvilh  the 
Father. 

XXIII.  Tlie  Son  is  light  of  light,  very  God  of  very 
God. 

XXIV.  The  Son  is  co-eternal  with  the  Father. 

XXV.  The  person  of  the  Son  is  distinct  from  the 
person  of  the  Father. 

XXVI.  The  incomprehensible  glory  of  the  Father 
most  brightly  shineth  forth  in  the  Son,  so  as  the  Father 
is  made  conspicuous  in  the  Son. 

These  and  other  like  mysteries  are  very  pertinently 
set  forth  under  these  two  resemblances,  brightness, 
character  ;  whereof  see  Sec.  19,  &c. 

XXVII.  Christ  is  the  preserver  and  governor  of  all 
things.  This  phrase,  upholding  all  things,  intendeth 
as  much. 

XXVIII.  Christ  ordereth  all  things  by  his  command. 
The  Greek  word  translated  word  importeth  as  much. 
See  Sec.  2-5. 

XXIX.  Christ's  command  is  irresistible.  It  is  here 
styled  '  the  word  of  his  power,'  whereby  he  disposeth 
all  things  according  to  his  own  will,  Ps.  cxv.  3. 


XXX.  Christ  is  a  true  priest.  The  act  o{ purging, 
applied  to  him,  demonstrateth  as  much.  For  it  is 
proper  to  a  priest  to  purge,  Lev.  xiv.  14,  &c., 
and  xvi.  16. 

XXXI.  Christ  was  a  true  man.  This  phrase,  by 
himself,  sheweth  that  the  sacrifice  by  which  Christ 
purged  was  himself,  namely,  his  body,  or  his  human 
nature.  For  Christ  '  hath  given  himself  for  us  an 
offering  and  a  sacrifice  to  God,'  Fph.  v.  2. 

XXXII.  Christ  was  God  and  man  in  one  person. 
As  man,  he  suffered  and  was  made  a  sacrifice  ;  as 
God,  he  added  much  merit  to  his  sacrifice,  as  it  purged 
away  sin,  chap.  ix.  14. 

XXXIII.  Christ's  sacrifice  was  effectual  to  take  away 
sin.  For  it  is  directly  said  that  '  he  purged  our  sins,' 
chap.  ix.  14. 

XXXIV.  Christ  was  exalted  after  he  had  humbled 
himself.  His  purging  sin,  implieth  his  humbling  of 
himself  unto  death.  When  he  had  done  this,  then  he 
sat,  &c.  This  implieth  his  exaltation,  Luke  xxiv. 
26,  46,  Philip,  ii.  8,  9. 

XXXV.  Christ  having  finished  his  sufferings,  ceased 
to  suffer  any  more.  He  sat  down  and  rested,  Kom. 
vi.  9,  10.  As  God,  when  he  had  finished  all  the 
works  of  creation,  rested.  Gen.  ii.  2,  Heb.  iv.  10,  so 
Christ  after  his  suiierings. 

XXXVI.  Christ  as  our  priest  ever  presents  himself 
before  God  for  us,  namely,  to  make  intercession  for 
us.  Christ's  sitting  implieth  abode.  This  abode 
being  at  God's  right  hand,  is  before  God,  even  in  his 
sight.  This  is  he  that  purged  our  sins,  therefore  he 
is  there  as  our  priest,  and  to  make  intercession  for  us. 
And  because  there  is  no  hmitation  of  his  sitting  or 
abode,  it  is  to  be  taken  for  a  perpetual  act.  All  these 
are  plainly  expressed  in  other  places,  as  chap.  ix.  24, 
and  X.  12,  Eom.  viii.  34. 

XXXVII.  Christ  as  mediator  is  inferior  to  the 
Father.  The  right  hand  is  below  him  that  sits  on  the 
throne,  Mark  x.  37. 

XXXVIII.  Christ  as  mediator  is  advanced  above  all 
creatures.  The  right  hand  is  the  next  place  to  him 
that  sits  upon  the  throne,  and  above  all  that  stand 
about  the  throne,  as  all  creatures  do,  1  Kings  ii.  19, 
Gen.  xli.  40,  Eph.  i.  20,  21,  Philip,  ii.  9. 

XXXIX.  Christ  is  a  king.  He  sits  on  the  right 
hand  of  the  Majesty,  or  of  the  throne  of  the  Majesty, 
chap.  viii.  1.  This  is  a  royal  kingly  seat,  Ps.  ex.  1,  2, 
1  Cor.  XV.  25. 

XL.  The  highest  heaven  is  the  place  of  Christ's  rest 
and  glory.  This  phrase,  on  high,  intendeth  as  much. 
It  is  expressl}'  said,  that  he  is  '  set  on  the  right  hand 
of  the  throne  of  the  Majesty  in  the  heavens,'  chap, 
viii.  1.  And  it  is  also  said,  that  '  the  heaven  must 
receive  him  until  the  time  of  restitution  of  all  things,' 
Acts  iii.  21. 

Sec.  39  [bis].   Of  Christ's  excellency. 

Ver.  4.   Being  made  so  much  better  than  the  angels, 


GOUUE  ON  HEBREWS. 


[Chap.  I. 


as  he  hath  by  inheritance  obtained  a  more  excellent 
name  than  they. 

Though  the  apostle  premised  the  three  former  verses 
as  a,  proem,  and  therein  couched  the  sum  of  the  doc- 
trinal part  of  this  epistle,  yet  he  passelh  from  that 
general  sum  to  the  particulars,  so  as  he  maketh  the 
one  depend  upon  the  other,  as  is  evident  by  the  par- 
ticiple yeti/Miog,  'being  made,'  whereby  that  which 
followeth  is  knit  to  that  which  goeth  before. 

This  verse,  therefore,  is  a  trausition  from  the 
general  to  the  particulars  ;  for  it  followeth  as  a  just 
consequence  and  necessary  conclusion  from  the  pre- 
mises ;  and  it  is  premised  as  the  principal  proposition 
of  all  that  followeth  in  this  chapter. 

The  excellency  of  Christ's  person  is  the  principal 
point  proved  from  this  verse  to  the  end  of  this  chapter, 
and  that  by  an  argument  of  unequals.  The  inequahty 
is  betwixt  Christ  and  angels  ;  he  is  infinitely  preferred 
before  them. 

The  apostle  in  the  former  verses  proved  Christ  to 
be  more  excellent  than  the  excellentest  men  ;  even 
such  as  God  extraordinarily  inspired  with  his  holy 
Spirit,  and  to  whom  he  immediately  revealed  his  will, 
that  they  might  make  it  known  to  others.  Such  were 
the  patriarchs,  prophets,  and  the  heads  of  the  people. 
But  these,  as  all  other  men,  notwithstanding  their 
excellencies,  were  on  earth  mortal.  Therefore  he 
ascendeth  higher,  and  culleth  out  the  celestial  and 
immortal  spirits,  which  are  called  angels. 

Angels  are  of  all  mere  creatures  the  most  excellent. 
If  Christ  then  be  more  excellent  than  the  most  excel- 
lent, he  must  needs  be  the  most  excellent  of  all.  This 
excellency  of  Christ  is  so  set  out,  as  thereby  the  glory 
and  royalty  of  Christ's  kingly  office  is  magnified.  For 
this  is  the  first  of  Christ's  offices  which  the  apostle 
doth  in  particular  exemplify :  in  which  exemplification 
he  giveth  many  proofs  of  Christ's  divine  nature,  and 
eheweth  him  so  to  be  man  as  he  is  God  also;  and 
in  the  next  chapter,  so  to  be  God  as  he  is  man  also  : 
'  like  to  his  brethren,'  chap.  ii.  17. 

The  comparison  here  made  betwixt  Christ  and 
angels,  is  not  a  mere  simple  comparison,  thus,  Christ 
is  more  excellent  than  angels  ;  but  it  is  comparatively 
propounded  as  a  comparison  of  a  comparison,  thus : 
Christ  is  '  so  much  better  than  angels,  as  he  hath  ob- 
tained a  more  excellent  name.''  This  comparative 
comparison  much  sets  out  the  transcendency  of  the 
point,  that  he  is  beyond  all  comparisons,  even  infinitely 
better. 

The  word  translated  made,  ytvi/iivoi,  is  sometimes 
useddeclaratively,to  shew  that  the  thing  spoken  of  is  so 
and  80, as  where  it  is  said, '  when  Jesus  was  in  Bethany,' 
Itjgou  yivo/jiitov  ill  BnOavicj,,  Mat.  xxvi.  0  ;  and  some- 
times efficiently,  as  where  it  is  said,  Jesus  was  'made 
an  high  priest,'  dfp^isjei;  yit6/ji,ivoc,  Heb.  vi.  20.  How- 
soever, this  word,  in  relation  to  Christ's  deity,  cannot 

'  TtrnTx—SfK,     Sec  Chap.  vii.  22,  Sec.  98. 


be  taken  but  in  the  first  sense  only,  declaratively ; 
yet  in  regard  of  his  human  nature,  and  of  his  person, 
consisting  of  both  natures,  and  of  his  offices,  it  may 
be  taken  in  both  senses ;  for  in  those  three  respects 
he  was  advanced,  and  made  so  and  so  excellent. 
Now  the  apostle  speaks  of  him,  not  simply  as  God, 
but  as  God-man,  king,  priest,  and  prophet.  Thus  it 
is  fitly  and  truly  translated  heiiifi  made,  namely,  by 
his  Father,  who  begat  him,  sent  him  into  the  world, 
and  advanced  him  above  all  the  world. 

In  this  respect  he  is  said  to  be  better,  that  is,  more 
excellent.  For  this  comparison  hath  not  so  much 
relation  to  the  goodness  of  Christ's  person,  as  to  the 
dignity  thereof.  In  this  sense  is  this  word  oft  used 
in  this  epistle,  and  translated  by  some  '  more  excel- 
lent.' Yea,  chap.  vii.  7,  it  is  opposed  to  less,  and  so 
signifieth  greater:  'the  less  is  blessed  of  the  better,' 
that  is,  the  greater  in  dignity  or  in  office.  So  in  our 
English,  we  style  such  as  are  more  excellent  to  be 
better  men. 

The  Greek  comparative,  xsiiTTuv,  is  derived  from  a 
noun  that  signifieth  power,  x^dro; ;  but  it  is  frequently 
used  for  the  comparative  of  the  Greek  positive,  which 
signifieth  rjooil,  aya^oc,  and  in  that  respect  it  is  oft 
translated  hetier.  It  is  a  general  word,  and  applied 
to  sundry  kinds  of  excellencies  :  as  to  such  things  as 
are  more  commodious,  1  Cor.  vii.  38;  and  more  use- 
ful to  others,  1  Cor.  xii.  31 ;  and  more  beneficial  to 
one's  self,  Philip,  i.  23 ;  and  more  eft'ectual,  Heb.  ix. 
23;  and  more  comfortable,  1  Peter  iii.  17;  and  less 
damageable,  2  Peter  ii.  21 ;  and  more  excellent,  Heb. 
X.  34 ;  and  more  eminent  or  greater  in  dignity,  Heb. 
vii.  7;  and  thus  it  is  here  to  be  taken. 

Sec.  40.  0/  angeW  exceUencies. 

The  persons  before  whom  Christ  is  here  in  excel- 
lency preferred,  are  styled  angels :  '  better  than  the 
angels.' 

The  signification  of  this  name  aiiiiel,  tie  nature  of 
angels,  their  special  office  and  quality,  is  by  this  our 
apostle  himself  distinctly  set  down,  ver.  7.  Yet 
here  it  is  meet  that  we  consider  some  of  the  angels' 
excellencies,  that  so  we  may  the  better  discern  both 
the  reason  why  the  apostle  doth  give  this  instance  of 
angels ;  and  withal  the  surpassing  excellency  of  Christ, 
who  excels  such  excellent  creatures. 

Some  of  the  angels'  excellencies  are  such  as  fol- 
low: 

1.  Atujeh  are  spirits.  The  substance  whereof  they 
consist  is  spiritual.  This  is  the  most  excellent  sub- 
stance that  any  creature  can  have,  and  that  which 
oometh  the  nearest  to  the  divine  nature  ;  for  '  God  is 
a  spirit,'  John  iv.  24.  A  spirit  is  of  substances  the 
simplest,  and  freest  from  mixture  and  composition  ; 
the  purest  and  finest,  and  every  way  in  the  kind  of  it 
the  most  excellent.  A  spirit  is  not  subject  to  gross- 
ness,  drowsiness,  weariness,  heaviness,  fuintness,  sick- 
ness, diminution,  alteration,  putrefaction,  consumption. 


Vi;i!.  4..] 


G(JUC1E  ON  HEBREWS. 


or  any  like  imperfections,  which  bodies,  as  bodies,  are 
subject  unto. 

2.  Angels,  as  at  first  created,  and  so  remaining,  are 
after  the  imatje  of  God;  the  purest,  holiest,  and  readiest 
to  all  goodness  of  any  mere  creature.  In  regard  of 
their  Ukeness  to  God,  they  are  styled  '  sons  of  God,' 
Job  i.  6.  In  regard  of  their  promptness  to  goodness 
they  are  thus  set  out,  '  Ye  that  do  his  commandments, 
hearkening  to  the  voice  of  his  words,'  Ps.  ciii.  20. 

3.  Angels  are  the  most  glorious  of  all  God's  creatures. 
In  glory  they  sui-pass  the  brightness  of  the  sun.  To 
set  out  the  gloiy  of  an  angel,  his  countenance  is  said 
to  be  like  lightning,  and  his  raiment  white  as  snow, 
and  shining,  Mat.  ssviii.  3,  Luke  xxiv.  4.  Upon  an 
angel's  approach  into  a  dark  prison,  a  light  is  said  to 
shine  in  the  prison.  Acts  xii.  7.  The  glory  of  the  Lord 
(that  is,  surpassing,  incomprehensible  glory)  is  said 
to  shine  round  about  upon  the  apparition  of  an  angel, 
Luke  ii.  9.  So  resplendent  is  an  angel's  brightness, 
as  it  hath  much  affrighted  worthy  saints,  Luke  i.  12 
and  ii.  9.  Yea,  St  John  was  so  amazed  at  the  appa- 
rition of  an  angel,  as  he  fell  at  his  feet  to  worship  him. 
Rev.  xix.  10  and  xxii.  8. 

4.  Angels  have  the  highest  habitations  of  all  creatures ; 
far  above  the  moon,  sun,  and  all  the  glorious  host  of 
the  highest  visible  heaven.  They  are  in  the  invisible 
heavens,  where  the  divine  glory  is  most  conspicuously 
manifested.  In  regard  of  the  place  of  their  residency, 
they  are  styled  '  angels  of  heaven,'  Mat.  xxiv.  36. 

5.  Angels  have  the  most  honourable  function ;  for 
'  they  always  behold  the  face  of  God  in  heaven,'  Mat. 
xviii.  10.  They  are  as  the  gentlemen  of  the  bedcham- 
ber to  a  king ;  they  minister  to  the  Most  High  in  an 
especial  manner,  Dan.  vii.  10.  Their  principal  attend- 
ance is  upon  the  Son  of  God  made  man,  John  i.  51  ; 
and  upon  his  mystical  body,  ver.  14. 

Sec.  41.  Of  Christ's  excellencies  above  angels. 

In  all  the  fore-mentioned  excellencies  is  Christ  more 
excellent  than  angels.  For,  1,  Christ's  divine  nature 
is  infinitely  more  excellent  than  an  angelical  spirit ; 
yea,  his  human  nature,  by  the  hypostatical  union  of 
it  with  the  divine,  hath  likewise  a  dignity  infinitely 
surpassingly  an  angel's  nature. 

2.  Christ  is  the  express  image  of  the  person  of  his 
Father,  which  is  more  than  to  be  created,  as  angels 
were,  after  God's  image. 

3.  Christ  is  the  brightness  of  God's  glory,  therefore 
more  glorious  than  the  most  glorious  angels. 

4.  Christ-is  in  heaven,  at  the  right  hand  of  the  throne 
of  the  Majesty,  therefore  in  place  of  residency  higher 
than  angels. 

5.  Christ's  function,  to  be  a  mediator  betwixt  God 
and  man,  is  greater  than  any  of  the  functions  of 
angels. 

Therefore  Christ  is  more  excellent  than  angels  in 
their  greatest  excellencies.  Yet  there  is  a  greater  ex- 
cellency wherein  Christ  doth  farther  excel  angels,  com- 


prised under  this  phrase,  a  more  excellent  name.  This 
doth  the  apostle  largely  insist  upon  and  copiously  prove, 
and  that  upon  this  ground.  Superstitious  persons, 
especially  the  Jews,  among  whom  many  extraordinary 
things  were  done  by  the  ministry  of  angels,  had  in  all 
ages  too  high  an  admiration  of  angels ;  so  as  they  have 
deified  them,  and  yielded  divine  worship  unto  tbem, 
whereby  the  glory  of  God  hath  been  obscured,  and 
Christ  the  less  esteemed.  It  was  therefore  requisite 
to  set  out  Christ's  glory  so  as  it  might  appear  how, 
beyond  comparison,  Christ  escelleth  them  ;  which  in 
the  general  is  thus  expressed,  '  He  hath  by  inheritance 
obtained  a  more  excellent  name  than  they.' 

Sec.  42.  Of  Christ's  name. 

A  name  is  that  whereby  a  thing  is  made  known  and 
distinguished  from  others.  Gen.  ii.  19,  20.  It  is 
sometimes  taken  for  a  mere  titular  distinction,  as 
where  the  degenerate  and  apostate  Jews  are  called 
the  people  of  God,  the  children  of  Israel.  God  ex- 
pressly saith,  '  They  are  not  my  people,'  Hosea  i.  9; 
and  Christ  proveth  that  they  are  not  Abraham's  chil- 
dren, John  viii.  39.  Where  it  is  said,  Micah  ii.  7, 
'  0  thou  that  art  named  the  house  of  Jacob,'  a  mere 
titular  name  is  meant ;  and  where  Christ  saith  of 
Sardis,  '  Thou  hast  a  name  that  thou  livest,  and  art 
dead,'  Rev.  iii.  1. 

But  the  name  here  spoken  of  containeth  a  reality  in 
it,  Christ  being  indeed  what  he  is  named  and  said  to 
be.  It  is  not  simply  any  of  his  titles,  but  that  true 
relation  which  is  betwixt  God  the  Father  and  him  ; 
such  a  relation  as  no  mere  creature  is  capable  of. 
What  it  is,  is  expressly  set  down  in  the  next  verse, 
namely,  to  be  the  '  Son  of  God.'  True  it  is,  that 
through  grace  and  favour,  God  vouchsafed  this  name 
to  sundry  creatures,  but  not  so  properly  as  unto 
Christ.    See  Sec.  15. 

This  is  that  '  name  which  is  above  every  name,  at 
W'hich  every  knee  should  bow,'  Philip,  ii.  9,  10.  By 
virtue  of  this  name,  he  became  a  fit  mediator  between 
God  and  man,  a  fit  saviour  and  redeemer  of  man,  a 
fit  king,  priest,  and  prophet  of  his  chiurch  ;  yea,  and 
by  virtue  of  this  name,  supreme  sovereignty  and  ab- 
solute dominion  over  all  creatures,  infinite  majesty, 
divine  dignity,  and  all  honour  and  glory  is  his  ;  all 
worship,  service,  subjection,  and  duty  is  due  unto  him. 
This  name,  therefore,  must  needs  be,  beyond  all  com- 
parison, a  most  excellent  name  ;  and  in  this  respect, 
Christ  may  well  be  said  to  have  '  a  more  excellent 
name '  (&a^o3w7-sPov)  than  angels,  because  there  is  uo 
comparison  between  them.  The  comparative  epithet, 
translated  '  more  excellent,'  is  derived  from  a  com- 
pound verb,  bioLfUui,  that  signifieth  to  difler  in  excel- 
lency, or  to  excel,  1  Cor.  xv.  41.  It  is  translated  to  '  be 
better,'  Mat.  vi.  26,  or  to  '  be  of  more  value,'  Mat.  x. 
31.  The  positive  of  this  comparative,  biapo^o:,  sig- 
nifieth diverse  or  different,  Rom.  xii.  6.  Of  God's 
name,  see  Chap.  ii.  Sec.  112. 


GOUGE  OX  HKBREWJ 


[Chap.  I. 


This  word  of  comparison,  more  excellent,  is  not  to 
be  taken  of  an  exceeding  in  the  same  nature  and  kind, 
as  one  man  is  more  excellent  than  another ;  but  in 
difl'erent  natures  and  kinds  (the  notation  of  the  word 
imports  as  much),  for  Christ,  as  the  Son  of  God,  is  of 
a  divine  nature,  even  the  creator  of  all,  and  preferred 
before  all  created  spirits,  which,  though  they  be  the 
most  excellent  of  created  substances,  yet  not  to  be 
compared  with  the  Son  of  God.  His  name  is  infinitely 
more  excellent  than  theirs  ;  for,  by  reason  of  this 
name,  he  is  the  Lord  of  angels. 

Sec.  43.  Of  the  right  which  Christ  hnth  to  his 
name. 

The  right  which  Christ  had  to  his  foresaid  name  is 
thus  set  down  :  '  He  hath  by  inheritance  obtained.' 
Ail  this  is  the  interpretation  of  one  Greek  word,  xskXtj- 
fi)vo>?jx£»,  which  by  this  periphrasis  is  set  out  to  the 
full.  The  right  of  inheritance  which  Sarah  would  not 
that  the  son  of  the  bondwoman  should  have,  is  set  out 
by  this  word,'  and  is  thus  expounded  :  '  shall  not  be 
heir,'  or  '  shall  not  by  inheritance  obtain,'  or  shall 
not  inherit,'  ou  /j.^  y.inoovoiir,ets,  Gal.  iv.  30.  This 
right  Christ  hath  in  a  double  respect : 

1.  As  he  is  the  true,  proper,  only  begotten  Son  by 
eternal  generation.  For  the  Father,  in  communicat- 
ing his  essence  to  him,  communicated  also  this  excel- 
lent name  here  intended. 

2.  As  his  human  nature  was  hypostatieally  united 
to  his  divine  nature  ;  for  though,  according  to  the 
flesh,  he  was  not  born  of  God  the  Father — in  that  re- 
spect he  was  without  Father,  uTaruo,  Heb.  vii.  8,  born 
of  a  virgin — yet,  that  flesh  being  personally  united  to 
the  only  begotten  Son  of  God,  he  was  born  the  Son 
of  God.  In  this  respect  an  angel,  speaking  of  his  con- 
ception and  birth,  saith,  '  That  holy  thing  which  shall 
be  bom  of  thee  shall  be  called  the  Son  of  God,'  Luke 
i.  35. 

He  was  not  then  by  grace  and  favour  of  no  son 
made  the  Son  of  God,  but  as  God,  and  as  God  man, 
he  was  the  true  begotten  Son  of  God  ;  and  in  both 
these  respects  the  name  here  spoken  of,  by  right  of 
inheritance,  belonged  to  him.  Of  Christ  the  heir,  see 
Ver.  2,  Sec.  17. 

Sec.  41.   Of  the  resolutiim  nf  the  ith  rfrxe. 

It  was  shewed  before  that  the  excellency  of  the  gos- 
pel was  much  commended  by  the  excellency  of  Christ, 
the  author  and  matter  thereof.^  Thereupon  the  apostle 
did  set  out  Christ's  excellency  to  the  life.  This  point 
he  prosecutcth  in  this  and  the  verses  following,  so  as 
the  sum  of  all  is,  a  proof  of  Christ's  excellency.  This 
proof  is  by  an  argument  of  the  greater  compared  with 
the  less.  The  greater  or  more  excellent  is  Christ,  the 
less  or  inferior  are  angels.  Now,  angels  are  the  most 
excellent  of  creatures.     He,  therefore,  that  is  more  ex- 

'  myntnifiti,  haret ;  «x>i(.»^i;»,  Jure  haredilario  consequi. 
•  Soc.  46. 


cellent  than  they,  must  needs  be  most  excellent.  The 
argument  may  thus  be  framed  : 

He  that  is  greater  than  angels  is  most  excellent ; 
but  Christ  is  greater  than  angels  ;  therefore  he  is  most 
excellent. 

This  argument  is  first  propounded  in  this  verso  ; 
secondly,  exemplified  in  the  versos  following. 

In  the  general  here  propounded,  two  points  are  set 
down  : 

1.  The  degree  of  Christ's  dignity. 

2.  Christ's  right  thereunto. 
In  the  degree  observe, 

1.  The  creatures  before  whom  Christ  is  preferred, 
aiifich. 

2.  The  extent,  how  far  Christ  is  preferred  before 
them,  in  this  phrase,  so  much  better. 

In  Christ's  right  is  set  down, 

1.  The  kind  thereof,  he  hath  by  inheritance  obtained. 

2.  The  matter  or  thing  obtained,  a  more  ejccellent 


Sec.  4.5.   Of  the  observations  of  the  ith  verse. 

I.  Anf/els  are  the  most  excellent  of  creatures.  This 
is  the  reason  why  the  apostle  brings  them  into  this 
comparison.  If  there  had  been  any  creatures  more 
excellent  than  angels,  Christ's  excellency  had  not  been  ( 
so  far  set  out  as  now  it  is  ;  for  it  might  have  been  ob- 
jected that,  though  Christ  were  more  excellent  than 
angels,  yet  he  was  not  the  most  excellent  of  all,  there 
being  other  creatures  more  excellent  than  angels. 

II.  Christ's  excellency  abore  anf/els  is  beyond  all  com- 
parison. This  phrase,  so  much  better,  &c.,  implies  as 
much. 

III.  Christ's  excellencies  made  him  hionn  to  be  what 
he  is.  They  gave  him  a  name  whereby  he  is  so  made 
known  as  he  is  distinguished  from  all  others.  Thns 
God's  excellencies  are  st^'led  his  name,  Exod.  zsxiv. 
5,  6. 

IV.  Christ  hath  a  just  rir/ht  to  his  excellency.  His 
right  is  a  right  of  inheritance,  which  is  the  best  right 
that  can  be. 

V.  According  to  that  excellency,  which  of  right  be- 
longs to  any,  he  is  to  be  esteemed.  This  is  the  end  of 
setting  out  Christ's  excellencies  and  his  right  to  them, 
namely,  to  work  in  us  an  high  esteem  of  him.  Thus 
magistrates,  ministers,  masters,  parents,  and  others, 
are  to  be  esteemed  according  to  that  name  which  they 
have  obtained. 

Sec.  46.  Of  the  meaning  of  these  words,  '  For  unto 
which  of  the  angels  said  he  at  any  time.' 

Ver.  5.  For  unto  which  of  the  angels  said  he  at  any 
time.  Thou  art  my  Son,  this  day  have  I  begotten  thee  ! 
And  again,  I  will  be  to  him  a  Father,  and  he  shall  be 
to  me  a  Son. 

In  this  verse  the  particular  instance  of  the  fore- 
mentioned  excellent  name  is  given,  which  is  Son,  in 
reference  to  God. 


Ver.  5,] 


GOUGE  ON  HEBREWS. 


29 


This  causal  particle  for,  ya^,  sheweth  that  that 
which  followeth  is  a  proof  of  that  which  went  before. 
The  proof  is  from  an  induction  of  a  special  name. 

The  proof  is  taken  from  testimonies  of  Scripture. 
A  testimony  of  Scripture  is  a  sound  proof.  This  was 
it  whereunto  a  prophet  thus  directed  God's  people  : 
'  To  the  law  and  to  the  testimony,'  Isa.  viii.  20. 
Christ  prefers  it  before  the  testimony  of  one  risen 
from  the  dead,  Luke  xvi.  31 ;  yea,  before  the  testi- 
mony of  John  the  Baptist,  of  his  own  works,  and  of 
his  Father.  For  after  he  had  produced  those  three 
testimonies,  he  advised  to  '  search  the  Scriptures,'  and 
that  because  they  testified  of  him,  John  v.  36-39. 

Obj.  1.  A  testimony  is  but  an  artificial  argument, 
■which  is  counted.the  last  and  lightest  of  all  arguments. 

Ans.  A  testimony  receivelh  his  force  from  the  wit- 
ness-bearer. An  human  testimony  is  not  counted 
infallible,  because  men  are  subject  to  ignorance,  error, 
and  manifold  corruptions.  But  a  divine  testimony  is 
infallible,  in  that  it  resteth  on  the  highest  and  soundest 
ground  of  truth,  which  is  the  word  of  God  ;  for  it  is 
impossible  for  God  to  lie,  Heb.  vi.  18.  See  Chap. 
iii.  3,  Sec.  26. 

As  for  sacred  Scripture,  it  is  all  '  given  by  inspira- 
tion of  God,'  2  Tim.  iii.  16,  and  '  holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  Ghost,'  2  Pet. 
i.  21. 

The  Scripture  is  as  a  long  continued,  approved 
record,  it  is  as  a  law  written,  and  hath  continued 
many  generations,  and  thereby  gained  the  greater  con- 
firmation. Thus  this  proof  is  more  sure  and  sound 
than  any  logical  or  mathematical  demonstration  can 
be.  Nothing  more  convinceth  a  believer,  or  more 
prevaileth  with  him,  tlian  a  Scripture  proof. 

Ohj.  2.  Heretics   allege    Scripture   to  prove  their 


Ans.  This  doth  yet  further  confirm  Scripture  proofs, 
in  that  all  of  all  sorts  fly  to  it,  as  all  fly  to  the  law, 
and  plead  it.  But  did  the  Scripture  ever  make  for 
any  heresy  ?  The  devil  himself  alleged  Scripture,  Mat. 
iv.  6,  but  was  confounded  thereby,  and  so  have  all 
heretics  been  in  all  ages.  Of  heretics  perverting 
Scripture,  see  The  Whole  Armourof  God, ixea.i.i\.,^isx\, 
viii.     Of  God's  word,  on  Eph.  vi.  17,  Sec.  16. 

What  cause  have  we  in  this  respect  to  observe  this 
direction,  '  Search  the  Scriptures,'  John  v.  39,  and 
in  hearing  the  word  preached,  to  '  Search  the  Scrip- 
tures, whether  the  things  we  hear  be  so,'  as  the  men 
of  Berea  did.  Acts  xvii.  11. 

We  ought  hereupon  to  have  our  judgments  grounded 
on  the  Scriptures,  our  opinions  ordered,  and  our  doubts 
resolved  thereby.  Nothing  ought  to  be  taken  as  an 
article  of  faith,  but  that  which  may  be  proved  thereby. 
The  kind  of  argument  here  used  is  negative,  it  stands 
thus  :  the  Scripture  nowhere  declareth  angels  to  be 
sons  of  God.  Therefore  that  name  belongeth  not  to 
them. 

In  regard  of  an  article  of  faith,  a  negative  argument 


from  Scripture  is  sound  and  good,  because  all  articles 
of  faith  requisite  to  be  believed  are  therein  set  down, 
so  as  if  it  be  not  to  be  found  in  the  Scripture,  we  may 
well  conclude  that  it  is  no  article  of  faith. 

The  name  which  here  is  denied  to  belong  to  angels, 
is  thus  set  down  under  an  interrogation,  '  Unto  which 
of  the  angels  said  he  ?'  &c.  This  interrogation  im- 
porteth  a  strong  negation,  somewhat  more  than  if  he 
had  in  a  plain  negative  thus  said,  '  Unto  none  of  the 
angels  said  he,'  &c.  For  hereby  he  putteth  the  matter 
to  their  consideration,  and  maketh  them  judges  thereof, 
as  if  he  had  said.  Think  with  yourselves,  and  call  to 
mind  what  anywhere  you  have  read  in  sacred  Scrip- 
ture ;  and  tell  me,  if  any  such  thing  be  spoken  of  an 
angel  therein. 

The  distributive  particle  w/uc/t,  thi,  unto  which,  im- 
plieth  a  number  of  angels ;  and  by  way  of  grant,  a 
difl'erence  of  degrees:  as  if  he  had  said,  Grant  that 
there  are  difl'erent  degrees  of  angels,  and  that  some  of 
them  are  more  excellent  than  others ;  yet  to  none  of 
them,  no  not  to  the  most  excellent,  said  he.  Thou  art 
my  Son,  &c. 

The  relative  particle  he  hath  reference  to  God  the 
Father,  as  is  evident  by  this,  that  he  saith,  '  Thou 
art  my  Son,'  &c.  Though  David  uttered  the  words, 
yet,  as  the  assembly  of  apostles  and  disciples  expound 
it,  Acts  iv.  25,  '  God  by  the  mouth  of  his  servant 
David  said.' 

This  manner  of  expression,  said  he,  hath  reference 
to  the  Old  Testament,  which,  before  Christ's  time, 
was  the  only  written  word  of  God.  And  the  extension 
of  time  in  this  phrase,  at  any  time,  con,  hath  relation 
to  the  whole  history  of  the  Bible,  from  the  beginning 
of  Genesis  to  the  end  of  IVIalachi.  Not  once  in  any 
part  of  any  of  these  books  is  this  name.  Son  of  God, 
applied  to  angels. 

Sec.  47.  Of  the  various  acceptions  of  this  title  'Son 
of  God: 

True  it  is,  that  where  sons  of  God  are  said  to  pre- 
sent themselves  before  the  Lord,  Job  i.  6  and  ii.  1, 
angels  are  meant. ^  Angels  also  are  meant,  where  it 
is  said,  '  All  the  sons  of  God  shouted  for  joy,'  Job 
xxxviii.  7.  They  are  also  stj'led,  '  sons  of  the 
iVIighty,'  Ps.  Ixxxix.  6  f  or,  as  many  do  translate  it, 
'  sons  of  God.'  It  is  manifest,  then,  that  angels  are 
called  sons  of  God.  Or  if  angels  be  not  meant,  then 
men  are  called  sons  of  God.^  If  either  angels  or  men 
be  called  sons  of  God,  how  can  it  be  accounted  a 
prerogative  proper  to  Christ  alone  to  be  God's  Son  ? 

Ans.  This  title,  son  of  God,  is  in  sacred  Scripture 
used  two  ways.     See  Sec.  15. 

'  Venerunt  angeli  Dei. — Orig.  in  he.  Qui  Dei  filii  nisi 
electi  angeli '? — Greff.  Mag.  in  loc. 

'^  D'''?N  '33'  Sancti  angeli  qui  sunt  stabiles  et  deificati. — 
Ham.  in  Fa.  Ixxxviii. 

»  Kilii  Dei  vel  angeli  vel  sancti  intelligeudi  sixui.—Uier. 
comment,  in  Job  i. 


;OrGE  ON  HEIiRKWS. 


[Chap.  I. 


1.  Most  properly,  by  nature  and  eternal  generation. 

2.  By  mere  grace  and  favour,  God  accounting  them 
to  be  his  sons,  and  accepting  them  as  sons.  In  this 
latter  respect  many  mere  creatures  are  styled  God's 
bods;'  but  in  the  former  respect,  none  but  the  second 
person  in  sacred  trinity,  who  assumed  our  nature,  and 
BO  became  God-man  in  one  person. 

In  this  proper  and  peculiar  respect  angels  are  de- 
nied to  be  sous  of  God,  and  Christ  alone  affirmed  to 
be  the  Son  of  God,  as  is  evident  by  the  words  follow- 
ing, 'Thou  art  my  Son,'  &c.  This  was  most  pro- 
perly applied  to  Christ,  to  whom  God  the  Father,  in 
a  most  proper  and  peculiar  respect,  so  said.  That 
apostrophe  of  the  Father  to  his  Son,  and  emphatical 
expression  of  the  relative  thou,  nnx,  au,  sheweth  that  an 
especial  Son  is  meant ;  such  a  Sou  as  none  is  or  can 
be  but  he  alone  that  is  there  meant.  Of  the  diflerence 
betwixt  Christ  and  other  sons  of  God,  see  Sec.  15. 

Sec.  48.  Of  the  scope  of  the  second  Psalm. 

This  testimony,  '  Thou  art  my  Son,  this  day  have  I 
begotten  thee,'  is  taken  out  of  Ps.  ii.  7.  That  psalm 
is  wholly  prophetical.  There  is  never  a  clause  therein 
but  may  most  fitly  be  applied  to  Christ.^ 

The  Jews,  who  make  it  altogether  historical,  and 
apply  it  only  to  David  and  his  kingdom,  shoot  clean 
beside  the  mark,  and  mistake  the  sense  of  the  psalm, 
and  scope  of  the  inditer  thereof.  Nor  this  text  here 
alleged,  nor  the  extent  of  the  dominion  promised  (to 
the  uttermost  parts  of  the  earth),  nor  the  power  pro- 
niished  of  dashing  all  to  pieces,  nor  the  exhortation  to 
all  kings  to  fear  him,  nor  the  title  Jehovah,  ver.  11, 
nor  the  vengeance  nor  the  blessedness  mentioned  in 
the  last  verse,  can  historically  and  properly  be  applied 
to  David. 

It  is  much  more  to  the  purpose  of  the  Holy  Ghost 
that  if  anything  be  there  spoken  of  David,  it  be  taken 
to  be  spoken  of  him  as  of  a  type  of  Christ,  and  so,  not  by 
way  of  allegory  or  allusion,  but  truly  and  principally, 
prophesied  of  Christ. 

For  this  we  have  good  proof,  even  from  those  that 
were  immediately  and  infallibly  assisted  by  the  same 
Spirit  that  inspired  the  penman  of  the  psalm,  and 
knew  his  just  and  true  moaning.'  For  the  two  first 
verses  are  by  a  joint  consent  of  all  the  apostles  applied 
to  Christ,  Acts  iv.  25,  2G.  The  7th  vorse  is  also  ap- 
plied to  him,  as  here,  so  Acts  xiii.  33.  The  8th  verse 
is  applied  to  him  by  an  angel  sent  from  heaven,  who 
Baith,  Luke  i.  83,  that  of  Christ's  kingdom  there  shall 
be  no  end,*  no  limit  or  bound,  but  extended  to  the 
uttermost  part  of  the  earth.     He  shall  reign  over  the 

'  lUe  natus,  nos  ndnptnii,  illo  ab  icterno  filius  unigenitua 
per  naturani  ;  nos  a  tempore  fiicti  per  gratiam. — Aug.  Enar. 
in  Pi.  Ixxxviii. 

•  Aspice  universas  nationes,&c.,et,  si  audes,  nega  propheta- 
tum,  &c. — Tertul.  adv.  Marcion,  lib.  iii- 

'  A  udacisest  hunc  Psalmum  interpretari  vellc  post  Petrum ; 
imo  de  co  sentire  aliud  quam  in  Actibus  Apostolicis  diierit 
Petnu. — liter,  comment,  in  P:  2.         *  Syr.  f\'\0,  terminut. 


Gentiles,  Rom.  xv.  12.  Yea,  the  8th  and  9th  verses 
are  by  Christ  himself  applied  to  himself.  Rev.  ii.  26, 
27,  where  he  promiseth  to  him  that  kcepeth  his  works 
unto  the  end  power  over  the  nations,  and  he  shall  rule 
them  with  a  rod  of  iron  ;  as  the  vessels  of  a  potter, 
shall  they  be  broken  to  shivers.  The  groimd  of  this 
promise  is  thus  expressed  by  Christ  himself  '  even  as 
t  received  of  my  Father.'  To  this  Son  of  God,  there- 
fore, did  God  the  Father  say,  '  I  will  give  thee  the 
heathen,'  &c.,  Ps.  ii.  8,  9. 

The  eleventh  verse,  of  serving  the  Lord  with  fear 
and  trembling,  is  applied  to  Christ,  Philip,  ii.  12  ; 
yea,  and  the  beginning  of  the  12th  verse,  Philip,  ii. 
10,  11.  For  to  kiss  the  Son,  and  to  bow  the  knee  to 
him,  and  to  confess  him,  are  equivalent  phrases,  which 
in  eflect  import  one  and  the  same  thing. 

The  middle  of  the  12th  verse,  concerning  their 
perishing,  wth  whom  the  Son  is  angry,  is  appUed  to 
kings  and  great  men.  Rev.  vi.  15,  16. 

The  last  clause,  of  trusting  in  him,  and  of  blessed- 
ness thence  arising,  is  oft  applied  to  Christ,  as  John 
xiv.  1,  and  vi.  47  ;  Mat.  xi.  6,  Rev.  xix.  9. 

By  all  these  particular  apphcations  it  is  most  evi- 
dent that  the  second  Psalm  is  a  proper  prophecy  of 
Christ.  Hence  it  foUoweth  that  the  proof  here  alleged 
truly  and  properly  concerneth  Christ,  and  is  very  per- 
tinent to  the  purpose,  as  will  further  appear,  by  open- 
ing the  meaning  of  these  words,  '  This  day  have  I  be- 
gotten thee.' 

Sec.  49.  Of  God's  henettimj  his  Son. 

This  testimony,  '  Thou  art  my  Son,  this  day  have  I 
begotten  thee,'  is  alleged  to  prove  that  Christ  excelleth 
the  most  excellent  creatures  ;  and  it  sheweth  that 
some  high  transcendent  matter,  which  can  no  way  be 
apphed  to  any  mere  creature,  is  spoken  of  Christ,  and 
tliat  is  to  be  a  Son  eternally  begotten  of  God  the 
Father. 

To  beget,  in  usual  signification,  is  out  of  one's  own 
essence  to  produce  another  like  being.  Thus  Adam  is 
said  to  beget  a  Son  in  his  own  likeness.  Gen.  v.  3. 
In  allusion  hereunto,  these  words  be;ii't,  begotten,  are 
applied  to  the  first  and  second  persons  of  the  sacred 
Trinity  in  a  mutual  relation  of  one  to  the  other,  and 
that  for  teaching's  sake,  to  make  ns  by  resemblances 
(such  as  we  are  well  acquainted  withal)  somewhat  ac- 
cording to  our  capacity,  to  understand  of  that  mystery 
which  is  in  itself  unutterable,  unconceivable,  and  in- 
comprehensible. 

No  resemblances  can  to  the  life  and  full  set  out  the 
profound  mysteries  of  the  Trinity  of  persons  in  the 
unity  of  nature,  of  the  first  person's  begetting,  of  the 
second  being  begotten,  of  the  third's  proceeding. 

Comparisons  and  resemblances  are  but  dark  shadows 
of  those  bright  lights.  We  may  not  expect  that  earthly 
and  human  things  should  in  every  respect  answer 
heavenly  and  divine  mysteries.  They  are  only  to  help 
our  dull  and  weak  understanding. 


Ver.  a  ] 


GOUGE  ON  HEBREWS.. 


It  is  a  great  matter  indeed  to  conceive  a  begetting 
which  is  not  in  time,  but  eternal,'  as  is  God  the  Father's 
begetting  God  the  Son,  which  implieth  the  Father's 
eternal  communicating  his  whole  essence  to  the  Son. 
As  this  test,  and  Ps.  ii.  7,  so  all  the  texts  of  Scripture, 
which  stj'le  Christ  the  begotten  Son  of  God,  prove  the 
point  in  general. 

Sec.  50.  Of  the  special  kind  of  God's  begetting. 
In  the  divine  generation,  these  distinct  points  fol- 
lowing are  observable : 

1.  God  is  a  Father,  even  the  first  person  in  Trinity, 
begetteth.     In  this  respect  the  Son  of  God  is  called 

-the  begotten  of  the  Father,  John  i.  14. 

2.  God  the  Father^  begat  the  Son  of  his  very  sub- 
stance, '  very  God  of  very  God.'  The  title  God  pro- 
perly taken  and  frequently  applied  to  this  Son,  gives 
proof  hereto,  as  John  i.  1,  Eom.  ix.  5,  and  especially 
the  title  Jehovah,  which  is  given  to  none  but  to  the 
true  God,  Gen.  xix.  24,  John  v.  14. 

3.  God  the  Father  communicated  his  whole  essence 
to  the  Son.^  He  begat  another  self  of  himself,  even 
that  which  he  himself  is.  In  which  respect  this  Son 
of  God  saith,  '  I  and  my  Father  are  one  ;'  '  The 
Father  is  in  me,  and  I  in  him,'  John  x.  30,  38. 

4.  God  the  Father's  begetting  his  Son,  is  truly  and 
properly  eternal.  It  was  before  all  time,  it  continueth 
throughout  all  times,  it  shall  never  have  any  date  or 
end.  la  relation  hereunto  saith  this  Son  of  God,  '  I 
was  set  up  from  everlasting,  from  the  beginning,  or 
ever  the  earth  was.  When  there  were  no  depths,  I 
was  brought  forth  ;  before  the  hills  was  I  brought 
forth,'  &c.,  Prov.  viii.  23-25.  In  this  sense  he  was 
called  '  the  first-born,'  Col.  i.  15  :  first-born,  because 
he  was  begotten  before  all  things  ;  and  only-begotten, 
because  he  alone  was  properly  begotten  of  God.* 

Some  of  the  ancient  fathers  and  later  divines  do  in 
this  sense  take  this  word  hodie,  to-day  ;  for  it  signi- 
fieth  the  present  time  ;  and  in  divine  things  there  is 
a  continual  presence  or  presentness,  as  I  may  so 
speak  ;  neither  is  there  anything  past,  as  if  it  ceased 
to  be  ;  or  to  come,  as  if  it  were  not  yet,  or  as  if  there 
had  been  a  time  when  it  was  not.*     The  Greek  word 

*  0  ©ids  a^'  EayTflu  lyivtift  rov  f^oyoyivtj  ecfpi^Tots,  xxi  uKara- 
kriTTius,  icui  i^^xvTus. — Epiph.  advers.  At.  Hoer.,  69,  sec.  15. 
Generationem  Filii  enarrabilem  existentem  nemo  novit,  &c., 
nisi  solus  qui  generavit  Pater,  et  qui  natus  est  Filius. — Irm. 
advers.  Hour.,  lib.  ii.,  cap.  xlviii.  Revera  magnum  est  mente 
concipere  generationem,  qute  non  fit  ex  aliquo  tempore,  sed 
seterna  est. — Aug  de  Agon.  Christian.,  c.  xvi. 

'  Unigenitum  Filium  de  sua  substantia  genuit  Pater 

Aug.  Epist  66. 

'  Gignit  hypostasis.— ^<Aan  Dialog,  ii.  de  Trin.  Ex  ipsa 
essentia  Patris  est  genitus — Chrysosl.  Bom.  ii.  in  Heb.  i. 

Genuit  de  se  alteram  se.     Genuit  id  quod  ipse  est Aug. 

Epist.  Ixvi.  Sic  genuit  ex  se  Filium.  ut  totura  quod  in  se 
erat,  esset  et  maneret  in  filio — Chrysol.  Serm.  Ix. 

♦  Primogenitus,  ut  ante  omnia  genitus ;  unigenitus,  ut 
Bolus  ex  Deo  genitus. — Tertul.  advers.  Frax. 

'  Quod  dicit,  ego  hodii,  Dens  heri  et  eras  non  liabet,  sed 


whereby  eternity  is  set  out  (a/wv  quasi  ahi  uv,  Arist. 
lib.  i.  de  Ccelo),  signifieth  a  continual  being  of  things. 
5.  God  the  Father's  begetting  his  Son  manifesteth 
an  equality  of  Father  and  Son  ;  for  if  the  nature  of 
both  be  inquired  after,  it  will  hereby  be  found  to  be 
God,  and  not  one  greater  than  another.'  This  also 
did  the  Son  receive  of  the  Father.  He  did  not  beget 
him  equal,"  and  then  add  to  him,  when  he  was  be- 
gotten, equality  ;  but  in  begetting  him  he  made  him 
equal.  For  being  in  the  form  of  God,^  to  be  equal 
with  God  was  no  robbery,  Philip,  ii.  6,  but  nature  ; 
because  he  obtained  it  by  being  begotten,  he  did  not 
usm-p  it  by  a  proud  advancing  of  himself.  Where 
equality  is,  there  is  the  same  nature,  and  one  sub- 
stance. 

Sec.  51.  Of  the  Father's  and  Son's  one  and  the  same 
essence. 

The  Father's  begetting  of  the  Son  giveth  evidence 
to  the  two  great  mysteries  of  our  Christian  faith,  which 
were  implied  under  these  two  metaphors,  brightness 
of  his  glory,  and  express  image  of  his  person.* 

The  two  mysteries  are  these  : 

1.  The  Son  is  of  the  same  essence  with  the  Father. 

2.  The  Son  is  a  distinct  person  from  the  Father. 
For  the  first :  to  beget  doth  in  general  imply  a 

communicating  of  his  essence  that  begetteth  to  him 
that  is  begotten.  But  the  special  begetting  here  in- 
tended declareth  a  communicating  of  the  whole  essence. 
Hence,  by  undeniable  consequence,  it  foUoweth,  that 
the  begotten  Son  of  God  is  of  the  same  essence  with 
the  Father. 

To  make  this  mystery  the  more  clear,  the  Greek 
church  used  a  compound  Greek  word,  which  signifieth 
consubstantial,  o/Mousiog,  or  of  the  same  essence  ;  a 
word  which  hath  been  used  by  the  ancientest  fathers,* 
and  put  into  the  Nicene  creed*  (which  was  ratified  by 
the  subscription  of  three  hundred  and  eighteen  bishops 
there  assembled),  and  thus  translated  in  our  English 
Liturgy,  '  Of  one  substance  with  the  Father.'     All 

semper  hodie  habet. — Arnob.  in  Ps.  ii.  ;  Aug.  Enar.  in  Ps. 
ii.  Quo  sempiternam  generationem  ut  cathclica  fides  prs- 
dicat. — Hier.  in  Ps.  ii. ;  Haymo  in  Ps.  ii.  Per  hodii  ieter- 
nitatem  intelligi  yoXxdt.—Zanch.  de  trihus  Eloh.  lib.  ii.  cap. 
iv. ;  MoUerus  prcelecl.  in  Ps.  ii.  8,  aliique.  Of  this  day,  see 
Sec.  58,  &c. 

'  In  Deo  Patre  et  Deo  Filio,  si  utriusque  natura  quseratur, 
uterque  Deus ;  nee  magis  magnus  alter  altero  Deus. — Aug. 
Epist.  Ixvi. ;  Lege  plura  ibid. 

2  Qu.  'unequal"? — Ed. 

'  In  forma  Dei  jequalem  esse  Deo  non  ei  rapina  fuit,  sed 
natura  ;  quouiam  id  nasceudo  sumpsit,  non  superbiendo  prse- 
sumpsit. — Aug.  ibid.  Ubi  ajqualitas  est,  ibi  eadem  natura, 
unaque  substantia. — Eier.  lib.  ix.  Comment,  in  Quest.  28. 

*  Quem  constat  de  Patre  naturaliter  genitum,  constat  non 
aliud  esse  quam  Deum.  Hie  itaque  de  Patre  sempiternus 
existens,  unam  tenuit  cum  Deo  Patre  naturam,  &c. — Ful- 


gent, ad  Trasim.  Reg.  lii 


,  cap.  m. 


Mart. 

■'   vtov   rov  Vlou  Tov  fAovoyivn  Oftoovffioi  Teo  Uar^i. — Ruffin.  Eccl. 

Bist.  lib.  i.  cap.  1,  9  ;  Epiph.  advers.  Boer.  Art.  Beer.  Ixix.  sec. 


liOI-dE  ON  HICnUEW? 


[I'lIAI'.    1. 


the  places  that  set  out  the  unity  of  the  Father  and  the 
Son,'  such  as  these,  '  I  came  forth  from  the  Father,' 
John  xvi.  28  ;  'I  and  my  Father  arc  one,'  John  x. 
80  ;  and  all  the  places  that  style  the  Son  God,  give 
proof  hereunto.  So  do  the  divine  incommunicable 
properties  attributed  to  the  Son  ;  as  eternitj',  Isa.  ix. 
6,  Col.  i.  17  ;  ubiquity.  Mat.  xviii.  20,  and  xxviii.  20  ; 
omnipotency,  Philip,  iii.  21  ;  immutability,  Heb.  i. 
12  ;  omniscience,  John  i.  48,  and  xxi.  17.  The  like 
may  be  said  of  divine  effects  done  by  the  Son  ;  as 
creation,  John  i.  3;  susteutation,  Col.  i.  17;  miracles, 
John  XV.  24  ;  remitting  sin.  Mat.  ix.  6  ;  quickening 
the  dead  in  sin,  John  v.  21 ;  raising  himself,  Rom. 
i.  4  ;  raising  others,  John  v.  28,  29. 

Sec.  52.   OJ  the  Father  and  the  Son.  distinct  persons. 
The  other  mystery  is  this,  the  Son  is  a  distinct 
person  from  the  Father. 

These  two  relative  considerations,  be(/et,  begotten, 
necessarily  imply  a  distinction.^  It  hath  been  before 
shewed  that  the  distinction  is  not  in  nature,  essence, 
or  substance  ;  therefore  the  fathers  have  of  old  used 
this  word  person  to  shew  wherein  the  distinction  con- 
eisteth.     Of  this  word  person,  see  Sec.  21. 

That  the  Son  is  a  person  or  subsistence,  is  evident 
by  these  phrases  in  Scripture  which  give  him  a  par- 
ticular and  proper  subsistence  ;  as  this  title,  /  am, 
which  Christ  applieth  to  himself,  John  viii.  58 ;  and 
this,  '  The  Son  hath  life  in  himself,'  John  v.  26;  and 
this,  '  What  thing  soever  the  Father  doth,  those  also 
doth  the  Son  likewise,'  John  v.  19  ;  and  many  the  like. 
That  the  person  of  the  Son  is  distinct  from  the 
person  of  the  Father,  is  manifest  by  these  correlative 
titles,'  Father,  Son,  and  correlative  actions,  hei/et,  be- 
gotten ;  and  such  phrases  as  these  :  '  The  Word  was 
with  God,'  John  i.  1 ;  '  The  Son  is  in  the  bosom  of 
the  Father,'  John  i.  18  ;  'I  came  forth  from  the 
Father,'  John  xvi.  28.  And  such  as  set  out  their 
distinct  order  and  manner  of  working :  as,  '  God 
made  the  worlds  by  the  Son,'  vcr.  2 ;  'He  hath 
chosen  us  in  him,'  Eph.  i.  4  ;  '  The  Lord  rained 
from  the  Lord,'  Gen.  xviii.  24  ;  '  The  Lord  said  unto 
my  Lord,'  Ps.  ex.  1. 

For  further  clearing  this  great  mystery  of  the  gene- 
ration of  the  Son  of  God,  let  us  consider  the  difference 
betwixt  it  and  other  generations  and  operations. 

Sec.  53.  Of  the  difference  betwixt  the  t/eneralion  of 
the  same  person  as  Son  of  God  and  Son  of  man, 

1.  The  generation  of  the  Son  of  God  was  eternal 

•  Aliud  non  est  liomooiision,  quam  quod  dicit,  ego  Deo 
Ptttro  exivi ;  et  ego  et  Pater  unum  sumus. — Anibr.  de  Fide 
contra  A  rr.  cup.  v. 

•  Pater  alius  a  Filio,  duin  alius  qui  general,  alius  qui 
generatur. — Ttrtul.  adiers.  I'rax  ;  Justin  Mart.  loc.  cit.  ;  Ter- 
lul.aduert.  Prar.;  Lad.  de  vera  Sap.  lib.  iv.  c,ip.  xxxix.,  aliique. 

•  Pater  et  Kilius  personarum  sunt  ab  invicem  proprietate 
(listincti — Aug.  de  Fide  ad  P.  Diac.  cap.  i. ;  Lege  Fulg.  ad 
Tramim.  Rig.  lib.  iii.  cap.  iii. 


before  the  world,  but  of  the  Son  of  man  in  the  last 
days  of  the  world,  1  Peter  i.  20.  This  was  that  ful- 
ness of  time  which  the  apostle  mentioneth,  Gal.  iv.  4. 

2.  The  former  was  without  mother,  the  latter  with- 
out father.  Thus  may  we  reconcile  these  different 
terms,  '  without  father,  without  mother,'  Heb.  vii.  3. 

3.  By  the  former,  Christ  did  really  and  fully  par- 
take of  the  divine  nature  ;  he  was  true  God,  very  God 
of  very  God  ;  yet  being  a  distinct  person,  he  became 
fit  to  assume  man's  nature.  By  the  latter,  he  so  really 
assumed  man's  nature  as  he  became  a  true  man, — man 
of  the  substance  of  his  mother  ;  and  that  after  such  a 
manner  as  he  was  declared  thereby  to  be  true  God, 
and  in  that  respect  '  called  the  Son  of  God,'  Luke 
i.  35  ;  yea,  he  was  '  God  manifested  in  the  flesh,' 
1  Tim.  iii.  16. 

4.  By  the  former  he  became  fit  to  be  a  mediator  in 
all  things  which  required  divine  dignity,  authority, 
power,  worth,  merit,  and  efficacy  ;  by  the  latter  he 
became  fit  to  be  a  mediator  in  all  such  things  as  re- 
quired infirmity,  ministry,  service,  or  any  kind  of 
sufleriug. 

Sec.  54.  Of  the  difference  betuixt  divine  regeneration'' 
and  predestination. 

There  are  among  other  divine  operations  three, 
which  are  in  themselves  very  remarkable,  yet  not  to 
be  compared  to  the  divine  generation  of  the  Son  of 
God.  Those  three  are  these,  predestination,  creation, 
regeneration.  A  due  consideration  of  the  difference 
betwixt  them  and  this,  will  much  iUustrato  this. 

1.  The  generation  of  the  Son  of  God  doth  differ 
from  predestination,  which  is  an  internal  and  eternal 
work  of  God,  in  that  it  is  a  personal  act,,  proper  to 
the  Father  alone,*  and  that  only  in  relation  to  the  Son. 
But  predestination  is  an  essential  act,  if  I  may  so  use 
this  word,  common  to  all  the  persons.  Father,  Son, 
Holy  Ghost;  and  that  iu  relation  to  angels  and  men. 

Besides,  predestination,  as  all  other  works  of  God 
towards  creatures,  is  an  act  of  God's  will,  merely  vol- 
untary; God  might  if  he  would  have  forborne  to  do 
it :  '  Ho  wrought  all  things  after  the  counsel  of  his 
own  will,'  Eph.  i.  11.  But  the  divine  generation, 
though  it  be  a  free  act,  without  any  constraint,  yet  is 
it  not  a  work  of  counsel  and  will,  but  of  nature  and 
necessity.'     The  Father  cannot  but  beget  the  Son. 

Sec.  55.  Of  the  difference  betuixt  divine  generation 
and  creation. 

Besides  the  fore-mentioned  differences,  there  are 
others  also  betwixt  divine  generation  and  creation. 
For, 

1.  Creation  was  a  work  out  of  God,  in  and  upon 

'  Qu. '  generation '? — Ed. 

'  Generatio  solius  patris  propria  est. — Fulgent.  Res.  2.  ad 
Ferrand. 

'  Oeneratio  non  est  voluntatis  opus,  sed  naturae  proprietas. 
—Cytil.  T/ietau.  lib.  i.  cap.  iii. 


Ver.  5.] 


GOUGE  ON  HEBREWS. 


83 


creatures.  But  divine  generation  is  an  internal  work,' 
in  God  himself,  upon  the  very  Creator,  if  I  may  so 
speak. 

2.  Creation  is  a  making  of  that  which  was  not,  and 
that  out  of  nothing  ;  but  divine  generation  is  of  that 
which  ever  was,  and  that  of  the  very  substance  of  God. 

8.  Creation  was  a  work  in  the  beginning,  (>en.  i.  1. 
Divine  generation  was  before  that  beginning,  even 
eternal,  Prov.  viii.  22,  23.  Not  as  '  In  the  beginning 
God  created  the  heaven  and  the  earth,'  so  In  the  be- 
ginning he  made  the  Word,^  but  '  In  the  beginning  was 
the  Word,'  John  i.  1. 

4.  Creation  had  an  end.  Gen.  ii.  1,  2.  The  divine 
generation  continueth  ever,  without  all  end. 

5.  Creation  was  of  many  things  diverse  from  the 
Creator,  not  like  to  him  ;  the  divine  generation  is  of 
that  which  is  most  like,  yea,  of  the  very  same  essence. 

Sec.  56.  Of  the  difference  hetivixt  divine  generatinn 
and  regeneration. 

There  are  other  differences  than  those  mentioned 
before,  betwixt  the  divine  generation  of  the  Son  of 
God,  and  the  spiritual  regeneration  of  sons  of  men. 

1.  There  is  a  time  for  regeneration;  for  the  time 
was  when  they  that  are  regenerate  were  no  children 
of  God,  Eph.  ii.  12  ;  and  many  that  yet  are  not  born 
again  shall  be  regenerate,  John  x.  16  and  xvii.  20. 
But  in  divine  generation,  there  never  was  a  time 
wherein  the  Son  of  God  was  no  Son.' 

2.  Kegeneration  presupposeth  a  former  birth  and 
being.  The  very  word,  which  signifieth  to  be  born 
again,  John  iii.  8,  importeth  as  much  ;  but  no  such 
matter  may  be  imagined  of  the  divine,  eternal  gene- 
ration. 

3.  Regeneration  respecteth  not  the  substance  of 
the  party  regenerate,  for  the  body  and  soul,  and  all 
the  parts  of  the  one,  and  powers  or  faculties  of  the 
other,  are  the  very  same  before  and  after  generation.'' 
But  divine  generation  is  in  regard  of  the  very  essence 
oftheSonof  God. 

4.  Regeneration  is  an  alteration  of  the  person  re- 
generate, and  that  in  his  condition  and  in  his  disposi- 
tion. In  regard  of  his  condition,  of  a  child  of  wrath, 
Eph.  ii.  3,  he  is  made  an  heir  of  the  grace  of  life, 
1  Peter  iii.  7  ;  in  regard  of  his  disposition,  of  dark- 
ness he  is  made  light,  Eph.  v.  8.  But  in  divine 
generation  there  is  no  alteration  at  all ;  the  Son  is 
ever  the  same,  ver.  12. 

5.  In  regeneration  there  is  a  growth  and  increase, 
1  Peter,  ii.  2.  But  divine  generation  is  ever  most 
absolutely  and  infinitely  perfect. 

'  iiit  lyinrKm  iun  i\uht  ixurai. — Epiph.advers.  hceres.Arrian. 
hceres.  69,  sec.  26. 

=  Non  aicut  in  principio  fecit  Deua  ccelum  et  terrain,  ita 
in  principio  fecit  Verbum,  sed  in  principio  erat  Verbum. — 
Auff.  Ep.  69. 

'  lUe  nunquam  filius  non  fuit.  Nos  tunc  Spiritum  adop- 
tionia  accepinius  quando  credidimus  in  iiliuni  Yiei.— Bier. 
Commm.  in  Eph.  i.  •  Qu.  '  regeneration  '?— Ed. 


6.  Regeneration  is  of  God's  mere  will  and  free 
grace,  James  i.  18.  No  mere  man  is  by  nature  the 
son  of  God ;'  but  it  hath  been  shewed  that  divine 
generation  is  of  nature.     See  Sec.  50. 

Sec.  57.  Of  the  difference  heluixt  divine  and  human 
generation. 

Many  of  the  differences  betwixt  the  divine  genera- 
tion of  the  Son  of  God,  and  human  generations  of  sons 
of  men,  are  such  as  were  noted  before.  I  will  there- 
fore give  but  a  touch  of  them,  as  being  pertinent  to 
the  present  point,  and  add  some  others  thereunto. 

1.  The  generation  of  the  Son  of  God  is  eternal, 
but  of  sons  of  men  temporal. 

2.  That  is  an  internal  work  of  the  Father,  this  ex- 
ternal. 

3.  That  is  a  perpetual  permanent  act,  this  transient. 

4.  That  importeth  a  necessary  mutual  subsistence 
of  him  that  begettetb,  and  him  that  is  begotten,  in  and 
with  one  another  :  '  Thou  in  me,  and  I  in  thee,'  saith 
the  Son  unto  his  Father,  John  xvii.  21.  But  in 
human  generation,  he  that  begetteth  subsisteth  with- 
out him  that  is  begotten. 

5.  That  setteth  out  an  equality  of  persons  ;  in  this, 
children  as  children  are  inferior  to  their  parents. 

6.  That  doth  not  presuppose  no-being,  as  if  the 
Son  of  God  had  of  no  son  been  begotten  a  son ;  this 
is  a  begetting  of  him  to  be  a  son,  which  was  no  son 
before.  In  human  generation  that  is  which  was  not 
before. 

7.  In  divine  generation  none  is  before  or  after  the 


In  human  generation,  he  that  begetteth  is  before  the 
begotten,  and  that  not  only  in  order  of  cause,  but  also 
in  time. 

8.  That  is  without  all  passion  :  this  cannot  be  so  ; 
for  as  there  is  an  action  in  that  which  begetteth,  so  a 
passion  in  that  which  is  begotten. 

9.  In  that  he  which  begetteth  and  he  which  is 
begotten  is  the  very  same  in  substance,  o/ioouu/og.  In 
this,  father  and  son  may  be  and  are  of  the  like  nature 
or  essence,  o/jMoUioi,  but  not  the  very  same.  The  one 
is  both  alius  and  aliud,  another  person,  and  another 
substance  distinct  from  the  other.     They  are  two.  ■ 

10.  In  that,  the  whole  substance  is  communicated; 
in  this,  but  a  part. 

11.  In  that,  there  is  no  diminution  at  all ;  in  this, 
there  is. 

12.  In  that,  all  is  divine  and  supernatural,  both 
the  substance  and  also  the  manner  of  working  ;  in  this, 
all  is  natural  and  sensible. 

Sec.  58.  Of  the  particle  '  this  day,'  applied  to 
Christ's  incarnation. 

Hitherto  of  this  great  mystery  of  divine  generation 
set  down  in  this  phrase,  '  I  have  begotten  thee  ;'  we 

'  Non  est  naturae  filius  sed  arbitrio  Dei. — Hier.  Comment. 
Mat.  V.  lib.  X. 

C 


lurUE  ON  HEBREWS 


[Chap.  I. 


will  further  consider  the  just  sense  of  the  particle  this 
day,  annexed  thereunto. 

It  was  shewed  before,  Sec.  50,  how  that  might  set 
out  eternity,  in  that  it  importetb  a  continual  present 
time,  without  respect  to  the  time  past  or  future.'  In 
this  sense  it  would  best  agree  with  this  mystery  of  the 
divine  generation,  simply  considered  in  itself.  But 
here  the  apostle  settcth  out  the  Son  of  God,  as  '  God 
manifest  in  the  flesh,'  Immanuel,  God  with  us,  God- 
man,  God-man  in  one  person. 

Thus  (as  the  Word  was  made  flesh,  and  dwelt 
among  us)  '  God  hath  spoken  unto  us  in  these  last 
days  by  his  Son  ;'  thus  hath  God  '  appointed  him  heir 
of  all  things ;'  thus  hath  he  purged  our  sins ;  thus  sits 
he  down  at  the  right  hand  of  the  Majesty  on  high  ; 
yea,  thus  in  the  second  Psalm,  this  Son  of  God  (as 
God -man)  is  styled  the  Lord's  Anointed  ;  thus  God 
saith  of  him,  '  I  have  set  my  King  upon  my  holy  hill 
of  Siou  ;'  thus  also  he  saith  to  him,  '  Ask  of  me,  and 
I  will  give  thee  the  heathen  for  thine  inheritance.' 

Seeing  therefore  that  both  the  psalmist  and  the 
apostle  speak  of  the  Son  of  God  incarnate,  and  made 
a  Son  of  man,  the  particle  this  daij  may  not  unfitly 
be  applied  to  such  times  as  the  Son  of  man  was  on 
earth  manifested  to  be  the  Son  of  God,  especially  at 
the  time  of  his  incarnation.  For  then  was  the  Word 
first  made  flesh  ;  so  as  then  might  the  Father  say  of 
a  Son  of  man,  '  Tiiis  day  have  I  begotten  thee  ;'  that 
is,  even  now  it  is  manifest  that  a  son  of  man  is  the 
begotten  Son  of  God. 

Besides,  Christ's  incarnation  was  so  strange,  his 
mother  being  a  pure  virgin,  as  she  herself  said,  'How 
shall  this  be  ?'  At  that  time  therefore  said  the  angel 
to  the  Virgin  Mai-y,  '  That  holy  thing  which  shall  be 
born  of  thee,  shall  be  called  the  Son  of  God,'  Luke  i. 
84,  85. 

After  his  conception,  before  his  birth,  his  name 
was  set  down  Jesns,  and  that  upon  this  ground,  '  He 
shall  save  his  people  from  their  sins,'  Mat.  i.  21, 
which  none  could  do  but  the  begotten  Son  of  God. 

Answerably  at  the  day  of  his  birth  an  angel  said, 
'To-day  is  bom  a  Saviour,  which  is  Christ  the  Lord,' 
Luke  ii.  IL  Could  so  much  be  said  of  any  but  of  the 
begotten  Son  of  God  ?  Here  by  an  angel's  voice  the 
hodii,  to-day,  is  expressly  set  down  of  the  day  of 
Christ's  birth.  Hereupon  on  that  day  a  multitude  of 
the  heavenly  host  sang,  '  Glory  be  to  God  in  the 
highest,'  Luke  ii.  14. 

Where  a  prophet  of  old  prophesied  of  the  birth  of 
this  God-man,  thus  he  sets  it  out,  Isa.  ix.  6,  '  Unto 
us  a  child  is  bom,  unto  us  a  son  is  given  ;  and  the 
government  shall  be  upon  his  shoulder  :  and  his  name 
Bhall  be  called  Wonderful,  Counsellor,  The  mighty 
Gjd,  The  everlasting  Father,  The  Prince  of  peace.' 


'  Quod  dictnm  est,  AodiV,  procsentis  eat  temporis:  potest 
tamen  et  seeunduni  caruem  hoc  accipi  dictum — Chri/t.  llum. 
ji.  in  Ut\>.  i. 


Can  this  possibly  be  meant  of  any  but  the  begotten 
Son  of  God  ? 

Thus  we  see  how  fitly  this  particle,  this  day,  may 
be  applied  to  the  time  of  Christ's  incarnation,  which 
was  first  wrought  in  and  by  his  conception,  and  then 
manifested  to  the  world  in  and  by  his  birth. 

Sec.  69.  OJ the  ■particle  'this  day  applied  to  Chmt's 
resurrection. 

There  was  another  time  wherein  Christ  was  on 
earth  manifested  to  be  truly  and  properly  begotten  of 
God,  and  that  was  at  his  resurrection  ;  for  when  he 
had  so  far  subjected  himself  to  the  power  of  his 
enemies,  as  to  sufl'er  them  to  do  to  the  very  uttermost 
what  possibly  they  could — for  men,  '  after  they  have 
killed  the  body,  have  no  more  than  they  can  do,' 
Luke  xii.  5 — to  shew  that  by  his  divine  nature  he 
could  undo  all,  and  make  all  void,  he  rose  again  from 
the  dead.  Thus  was  he  '  declared  to  be  the  Son  of 
God  with  power,'  namely,  '  by  the  resuirection  from 
the  dead,  Rom.  i.  4  ;  'for  it  was  not  possible'  that 
the  Son  of  God  '  should  be  holden  of  death,'  Acts  ii. 
24. 

Sundry  both  ancient  and  later  divines'  do  apply 
these  words,  '  This  day  have  I  begotten  thee,'  to  the 
resurrection  of  Christ ;  for  by  that  power  which  Christ 
had  to  raise  himself  from  the  dead,  it  evidently 
appeared  that  he  was  indeed  the  begotten  Son  of 
God  ;  of  such  power  as  the  Father  had  ;  and  therefore 
of  the  very  substance  of  the  Father:  true  God  in 
power,  true  God  in  essence.  This  they  do  the  rather 
thus  apply,  because  St  Paul  himself  seemeth  bo  to 
do.  Acts  xiii.  33. 

Concerning  St  Paul's  particular  application  of  this 
text  to  Christ's  rcsuixection,  much  is  disputed  pro  et 
con,  for  it  and  against  it. 

There  are  two  principal  points  which  the  apostle 
laboureth  to  prove  in  that  sermon,  Acts  xiii.  17  :  one, 
that  God  '  according  to  his  promise  raised  unto  Israel 
a  Saviour,'  verse  23  ;  the  other,  that  this  Saviour 
being  put  to  death,  God  raised  him  from  the  dead, 
verse  30.  Now,  in  verse  83,  the  former  of  these  two 
points  seemeth  to  be  proved  by  this  testimony,  '  Thou 
art  my  Son,  this  day  have  I  begotten  thee  ;'  and  the 
latter  by  two  other  testimonies,  verse  84,  85.  But  to 
which  of  those  two  points  soever  that  text  be  applied, 
either  to  God's  raising  unto  Israel  a  Saviour  Jesus, 
or  to  God's  raising  this  Jesus  from  the  dead,  it  is 
most  clear  that  the  apostle  produceth  this  text,  '  Thou 
art  my  Sou,  this  day  have  I  begotten  thee,'  unto  the 
Son  of  God  manifested  in  the  flesh  ;  and  that  he 
applieth  this  day  to  that  distinct  time  wherein  God 
manifested  his  Son,  or  shewed  him  forth  to  the  world.* 

'  Ad  resiirrcctionein  si)ectnre  vidctur. — Amb.  de.  Sacram, 
lib.  iii.  cap.  i.  Ita  Uilarius  et  Theodorus  Antioch.  Flaminiut 
in  Explan.  Ps.  ii.,  Valab.  Annot.  in  Ps.  ii.  7.  Calvin  Comm. 
in  Acts  xiii.  88,  aliique  pbtrimi. 

*  Solcnnc  et  Icgitimum  mauifestationis  tempus  Spiritus  S. 
hie  designat.— Ca<».  Cvmmmt.  in  Ps.  ii.  7. 


Ver.  5.] 


GOUGE  ON  HEBREWS. 


35 


Sec.  60.  Of  the  'many  evidences  of  Christ's  divine 
generation. 

Quest.  1.  Were  there  not  other  times  wherein  Christ 
was  manifested  to  be  the  Son  of  God,  besides  his  con- 
ception, birth,  and  resurrection  ? 

Ans.  Yes,  very  many.  He  was  manifested  to  be 
the  Son  of  God,  and  that  after  his  wonderful  birth  : 

1.  By  Simeon's  and  Anna's  testimonies  when  he 
was  presented  in  the  temple,  Luke  ii.  29,  38. 

2.  By  the  star  that  conducted  the  three  wise  men 
out  of  the  east  to  him,  and  by  their  worshipping  him, 
and  ofl'ering  gifts  to  him,  Mat.  ii.  2,  11. 

3.  By  his  disputing  with  the  doctors  in  the  temple 
at  twelve  years  old ;  and  telling  his  mother  that  he 
must  be  about  his  Father's  business,  Luke  ii.  42, 

46,  49. 

4.  By  John  the  Baptist's  testimony  of  him,  Luke 
iii.  16,  17,  John  i.  29,  and  iii.  29,  &c. 

5.  By  the  Father's  testimony  of  him  at  his  bap- 
tism ;  and  by  the  Holy  Ghost's  lighting  upon  him. 
Mat.  iii.  16,  17.  The  like  testimony  was  given  at 
his  transfiguration,  Mat.  xvii.  5,  and  a  little  before  his 
passion,  John  xii.  28. 

6.  By  his  manner  of  resisting  and  commanding  the 
devil  away,  Mat.  iv.  3,  &c. 

7.  By  discovering  men's  inward  disposition,  John  i. 

47,  and  ii.  25,  and  vi.  70  ;  and  thoughts,  Mat.  ix.  4, 
and  xvi.  7,  8. 

8.  By  his  divine  doctrine,  John  vii.  46. 

9.  By  his  many  mighty  miracles,  John  xv.  24. 

10.  By  his  manner  of  forgiving  sin,  Mat.  ix.  2,  6. 

11.  By  the  power  which  he  gave  to  his  disciples. 
Mat.  X.  1,  Mark  xvi.  17,  Mat.  xvi.  19  ;  yea,  and  by 
breathing  the  Holy  Ghost  into  them,  John  xx.  22. 

12.  By  overthrowing  them  that  were  sent  to  appre- 
hend him,  John  xviii.  6. 

13.  By  his  manner  of  giving  up  the  ghost,  and  the 
wonders  thereat.  Mat.  xxvii.  54,  Mark  xv.  39. 

14.  By  his  ascension.  Acts  i.  9. 

15.  By  the  gifts  he  gave  after  his  ascension,  Eph. 
iv.  8. 

16.  By  the  functions  of  King,  Prophet,  and  Priest, 
conferred  on  him,  Heb.  v.  5. 

By  these  and  other  notable  evidences  the  eternal 
Son  of  God  (who  from  the  beginning  did,  as  it  were, 
lie  hid  in  the  bosom  of  the  Father,  and  under  the  law 
was  shadowed  over),  was  manifested  to  be  the  begot- 
ten Son  of  God.' 

Sec.  61.  Of  the  extent  of  '  this  day.' 

Quest.  2.  If  there  be  so  many  days  wherein  Christ 
was  manifested  to  be  the  Son  of  God,  how  is  it  said, 
eiifie^ov,  '  this  day,'  as  if  there  were  but  one  only  day  ? 

Ans.  This  day  is  not  always  strictly  referred  to  one 

'  Significat  eum  qui  fuerat  ab  initio  absconditus  in  arcano 
Patris  sinu,  et  obscure  deinde  sub  lege  adumbratus,  ex  quo 

prodiit  cum  Claris  insignibus,  cognitum  fuisse  Dei  filium. 

Vat.  Annot.  in  Paahn  ii.  7. 


set  day,  consisting  of  twelve  or  twenty-four  hours,  but 
to  a  determined  present  time,  which  may  consist  of 
many  hours,  days,  and  years. 

Moses  oft  setteth  down  the  time  of  Israel's  abode 
in  the  wilderness  under  '  this  day,'  as  Deut.  x.  15, 
and  xxvi.  16-18,  and  xxvii.  19. 

It  is  usually  put  for  that  time  wherein  they  live, 
concerning  whom  it  is  spoken  ;  as  1  Chron.  xxviii.  7, 
Jer.  xliv.  2,  Dan.  ix.  7,  Luke  iv.  21.  And  it  is  used 
to  distinguish  present  times  from  former  times  ;  as 
1  Sam.  ix.  9,  '  He  that  is  this  day'  called  a  prophet, 
was  before  that  time  called  a  seer.'  In  hke  sense, 
yesterday  is  put  for  former  times,  as  where  the  Lord 
saith,  '  yesterday  my  people  ;'  ^  that  is,  '  of  late  my 
people,'  or  heretofore.  Thus  yesterday  is  opposed  to 
this  day  ;  as  where  Christ  is  said  to  be  the  same  yes- 
terday (in  former  times  before  he  was  exhibited  in  the 
flesh),  and  to-day  (now  since  his  incarnation),  and  for 
ever,  Heb.  xiii.  8. 

That  this  day  may  have  a  long  date,  is  evident  by 
the  apostle's  own  explication  thereof;  for  where  the 
psalmist  had  said,  Ps.  scv.  7,  '  To-day  if  you  will 
hear  his  voice,'  the  apostle,  who  lived  above  a  thou- 
sand years  after  him,  applieth  this  day  to  his  own 
times,  and  saith,  Heb.  iii.  13,  '  Exhort  one  another 
daily,  while  it  is  called  to-day.' 

Thus  we  see  how  this  day  may,  according  to  the 
use  of  it  in  sacred  Scripture,  be  applied  to  a  long  date ; 
and  particularly  to  the  whole  time  of  Christ's  mani- 
festing himself  in  the  flesh,  to  be  the  begotten  Son  of 
God,  from  the  beginning  of  his  incarnation  to  his 
ascension  into  heaven  ;  yea,  and  to  future  times  also, 
by  reason  of  the  evidences  which  he  giveth  of  his  true 
deity.  For  he  promised  to  send  the  Holy  Ghost  to 
his  disciples,  John  xvi.  7,  and  to  be  with  his  church 
alway  even  unto  the  end  of  the  world, ^  Mat.  xxviii.  20. 
The  accomplishment  hereof  is  an  undeniable  evidence 
of  Christ's  true  deity. 

How  '  this  day'  may  be  extended  to  eternity,  was 
shewed  before  in  Sec.  50. 

Sec.  62.   Of  manifesting  Christ's  divine  generation. 

Quest.  3.  How  can  the  limitation  of  this  day  to  the 
time  of  Christ's  incarnation,  stand  with  Christ's  eter- 
nal generation,  set  out  under  this  phrase,  '  I  have  be- 
gotten thee.' 

Ans.  In  Scripture,  matters  are  then  said  to  be  done, 
when  they  are  manifested  to  be  done.  Whereas, 
Heb.  viii.  13,  by  bringing  in  a  new  covenant,  the  for- 
mer is  said  to  be  made  old  ;  the  meaning  is,  that  it  is 
manifested  to  be  old.  But  more  pertinently  to  our 
present  purpose,  Christ,  at  the  moment  of  his  concep- 

'  DVn>  hodie. 

'  'Dy  ^lOriN'  fferi  popiilus  mens — Micah  ii.  8. 

'  Pulchre  Pater  dicit  ad  Filium,  Ego  hodie  genuite,  hoc  est, 
quando  redemisti  populum,  quando  ad  cooli  regnum  vocasti, 
quando  implesti  Toluntatem  meam,  probasti  meum  te  esse 
Filium. — Anib.  de  Sacr.  lib.  iii.  cap.  1. 


iorciE  o\  hb:rrew- 


[Chap.  I. 


tion,  is  said  to  be  '  called  the  Son  of  God,'  Luke  i.  35, 
because  then  he  began  to  be  manifested  so  to  be.  In 
this  sense,  this  high  transcendent  propbec}',  '  Unto  us 
a  child  is  born,  unto  us  a  Son  is  given,  and  the  govern- 
ment shall  be  upon  his  shoulder ;  and  his  name 
shall  be  called  Wonderful,'  &c.,  Isa.  ix.  G,  7,  is  to  be 
taken. 

This  manifestation  of  Christ's  divine  generation  in 
set  and  certain  times,  by  visible  and  conspicuous  evi- 
dences, doth  no  whit  cross  or  impeach  the  eternity 
and  incomprehensibleness  thereof.  For  to  declare 
and  manifest  a  thing  to  be,  presupposeth  that  it  was 
before  it  was  manifested ;  neither  doth  it  necessarily 
imply  any  beginning  of  that  before  ;  no  more  than 
those  phrases,  '  Before  the  mountains  were  brought 
forth,  thou  art  God,'  Ps.  xc.  2  ;  '  Before  the  bills  I  was 
brought  forth,'  Prov.  viii.  25. 

The  full  meaning  therefore  of  the  apostle  in  alleg- 
ing this  testimony,  '  Thou  art  my  Son,  this  day  have 
I  begotten  thee,'  may,  for  perspicuity's  sake,  be  thus 
paraphrased,  as  if  God  the  Father  had  thus  said  to 
God  the  Son :  Thou,  and  thou  alone,  art  my  true 
proper  Son,  not  by  grace  or  adoption,  bnt  by  nature 
and  eternal  generation ;  and  now  I  do  in  this  last  age 
of  the  world  declare  thee  so  to  be  by  thine  incarna- 
tion, doctrine,  works,  resurrection  from  the  dead, 
and  ascension  into  heaven,  whereby  it  manifestly  ap- 
peareth  that  thou  infinitely  dost  surpass  all  the  angels 


Sec.  63.   OJ  Solomon  a  ti/pe  of  Clirisl. 

To  the  fore-named  testimony,  which  provetb  Christ 
to  be  the  begotten  Son  of  God,  another  is  added  to  the 
very  same  purpose,'  as  these  copulative  particles  xal, 
and,  -rraKiv,  again,  import.  Hereby  it  is  evident  that 
sundry  testimonies  may  be  produced  to  prove  the  same 
point,  Rom.  v.  10,  &c. 

1.  This  sheweth  consent  of  Scripture. 

2.  It  more  works,  as  many  blows  knock  a  nail  up 
to  the  head. 

8.  Many  testimonies  may  better  cleai-  the  point,  and 
one  place  be  a  commentary  to  another. 

Though  this  be  lawful,  yet  a  mean  must  be  kept 
theiein,  and  care  be  taken  wisely  to  observe  when 
there  is  need  of  adding  testimony  to  testimony.  See 
Sec.  77. 

This  latter  testimony  is  taken  out  of  a  promise 
made  to  David ;  it  is  twice  recorded,  as  2  Sam.  vii. 
14,  1  Chron.  xvii.  18,  and  it  is  repeated  by  David 
the  third  time,  1  Chron.  sxii.  10. 

The  apostle  faithfully  quoteth  the  very  words  of  the 
promise,  which  are  these,  '  I  will  be  to  him  a  Father, 
and  he  shall  bo  to  me  a  Son.' 

Our  English  makes  a  little  difference  in  translating 
the  Hebrew  and  the  Greek.  For  that  thoy  turn  the 
Hebrew,  '  I  will  bo  his  Father,  and  ho  shall  be  my 
Bon,'  which  is  in  effect  the  same,  his  Father,  and  a 
Father  to  him,  his  Hon,  and  a  Hon  to  hiw,  are  all  one 


in  sense.  The  two  original  languages  do  directly 
answer  one  another.' 

]n  the  repetition  of  this  promise,  1  Chron.  ii.  10, 
the  order  is  inverted,  for  it  is  thus  set  down,  '  He 
shall  be  my  Son,  and  I  will  be  bis  Father.'  This  in- 
version of  words  no  whit  at  all  altereth  the  sense, 
but  atfordetb  unto  us  this  observable  instruction,  that 
the  Father  was  not  before  the  Son,  nor  the  Son  be- 
fore the  Father,  nor  in  time,  nor  in  order,  both  co- 
eternal,  both  equal :  the  glory  equal,  the  majesty 
co-eternal,  as  it  is  in  Athanasius  his  creed.''  There- 
fore in  one  place  the  Father  is  first  set  down,  in 
another  the  Son  ;  for  the  Son  was  always  with  the 
Father,  and  always  in  the  Father:^  with  the  Father, 
by  an  inseparable  distinction  of  the  eternal  Trinity  ; 
in  the  Father,  by  a  divine  unity  of  nature.  This  is 
further  manifest  by  a  distinct  expression  of  both  the 
relatives  ;  for  he  contents  not  himself  to  say,  '  I  will 
be  a  Father  to  him,'  but  he  adds,  '  he  shall  be  a  Son 
to  me,'  to  shew  that  the  Father  never  was  without 
the  Son. 

The  fore-mentioned  promise,  as  it  is  a  promise, 
hath  immediate  relation  to  the  Son  of  David,  even  to 
Solomon  by  name,  1  Chi-on.  xxii.  9,  and  thereupon 
this  threatening  ('  if  be  commit  iniquity  I  will  chasten 
him  ')  is  added,  2  Sam.  vii.  14,  for  Christ  was  not 
subject  to  sin. 

There  be  that  say  that  Solomon  in  his  sins  might 
be  a  tjpe  of  Christ,  as  Christ  is  an  head  of  a  body,  and 
considered  with  the  body,  as  Mat.  xxv.  40 ;  Acts  ix. 
4  ;  1  Cor.  sii.  12  ;  and  so  this  threatening,  '  If  he 
commit  iniquity  I  will  chasten  him,'  applied  to  Christ ; 
or  else  as  Christ  was  our  surety,  and  took  our  sins 
upon  him,  and  was  chastened  for.them.* 

But  it  is  not  necessary  that  all  things  which  were  in 
such  persons  as  were  types  of  Christ  should  be  applied 
to  Chi-ist.  Not  Solomon,  nor  David,  nor  ;Aaron,  as 
sinners  in  regard  of  their  sins,  were  types  of  Christ ; 
though  he  was  '  in  alljpoints  tempted  like  as  we  are, 
yet  without  sin,'  chap.  iv.  14.  No  kind  of  persons 
were  more  proper  types  of  Christ  than  the  high-priests, 
yet  were  they  not  types  in  all  things  that  pertained 
to  them  ;  they  were  of  the  tribe  of  Levi ;  they  offered 
sacrifices  for  their  own  sins  ;  they  oft  renewed  their 
sacrifices ;  they  had  successors  when  they  died.  In 
none  of  these  were  they  types  of  Christ.  See  Chap. 
L  6,  Sec.  12. 

'  ph  '^  n<n^  Nini  as^  \hn'nH  ':n  •Ej.i  u.f,a,  i«T.  i„ 

treiri^a,  xai  etvris  ttrTett  fitoi  us  wov. 

*  Cum  I'atre  semper,  et  in  Patre  eemper  est  Filius ;  cum 
Patre  per  distinctioncm  indissooiabilem  Trinitatis  retcrna." : 
in  Patre  per  divinam  unitatem  naturte. — Amb.  de  fide,  lib. 
iv.  cap.  iv. 

*  Cbristus  dupliciter  potest  intelligi  liabere  peccatum  :  ve! 
quia  susccpit  in  so,  et  Init  peccata  nostra  in  suo corpore ;  v<l 
quia  peccata  qua;  hterent  in  corpore  et  in  membris  vickri 
possunt  aliquo  mode  portinere  ad  caput. — P.  Mart.  Comment. 
in  2  Sam.  vii.  14.  Sic  fere  Osiander  et  Lava.  Comment,  in 
2  Paralip.  xvii.  13,  aliique. 


Ver.  5,] 


GOUGE  ON  HEBREWS. 


37 


But  the  excellent  prerogatives  heaped  up  together 
have  not  relation  to  Solomon  alone.  The  preroga- 
tives as  they  are  propounded  to  David  in  the  name  of 
the  Lord,  are  these  in  order. 

1.  I  will  set  up  thy  seed  after  thee,  which  shall 
succeed  out  of  thy  bowels,  2  Sam.  vii.  12. 

2.  I  will  estabhsh  his  kingdom,  ibid. 

3.  He  shall  build  a  house  for  my  name,  2  Sam. 
vii.  13. 

4.  I  will  establish  the  throne  of  his  kingdom  for 
ever,  ibid. 

5.  I  will  be  his  Father,  and  he  shall  be  my  Son, 
2  Sam.  vii.  14. 

6.  I  will  settle  him  in  my  house,  and  in  my  king- 
dom for  ever,  1  Chron.  xvii.  14. 

7.  He  shall  be  a  man  of  rest,  and  I  will  give  ^him 
rest  from  all  his  enemies,  &c.,  1  Chron.  xxii.  9. 

These,  at  least  most  of  them,  were  Uterally  meant 
of  him,  who  by  name  is  expressed,  Solomon  ;  yet  not 
singly  and  simply  considered  in  himself  alone,  but  as 
a  type  of  Christ.'  For  David  and  his  posterity  had 
their  royal  dignity  conferred  upon  them,  not  so  much 
for  their  own  sakes,  as  that  they  might  be  a  foregoing 
type  and  a  visible  representation  of  Christ's  royal 
dignity,  and  of  that  redemption  and  salvation  which 
he  should  bring  to  the  people  of  God.  So  as  those 
excellencies  which  in  the  letter  are  spoken  of  David, 
Solomon,  and  others,  are  mystically,  truly,  and  prin- 
cipally foretold  of  Christ,  whereby  the  benefit  of  those 
promises  was  infinitely  increased,  and  the  comfort  of 
true  believers  above  measure  enlarged.  This  the 
apostles,  who  were  inspired  with  a  divine  Spirit,  well 
knew  ;  and  thereupon  on  all  occasions  applied  those 
types  to  their  intended  truth,  as  here  in  this  place. 

True  it  is  that  David's  son  by  Bathsheba  was 
named  Solomon ;-  but  the  mystical  truth  of  his  name 
(as  of  the  name  of  Melchisedec,  chap.  vii.  ver.  7)  was 
manifested  in  Christ  Jesus.  Read  the  72d  Psalm, 
which  carrieth  this  title,  '  for  Solomon,'  and  it  will  be 
found  that  Christ  is  the  true  Prince  of  peace,  which 
Solomon's  name  importeth,  and  that  all  things  there 
Bet  down  are  fulfilled  in  Christ. 

But  to  compare  the  tj^pe  and  truth  together  in  such 
particulars  as  are  mentioned  in  the  promise  made  to 
David,  2  S.im.  vii.  12,  these  instances  following  are 
to  be  observed. 

1.  Solomon  was  a  man  of  rest ;  and  Christ  was  the 
Prince  of  peace,  Isa.  ix.  6.  God  '  gave  Solomon  rest 
from  all  his  enemies,'  such  as  were  the  Philistines, 
Aramites,  Moabites,  Ammonites,  and  others  like  them  ; 
but  Christ  so  judgeth  among  the  nations  as  they  'beat 

'  Promissi  series  Christum  spopondit. — Amb.  lib.  iii.  Com- 

''  Totutn  psalimim,  qui  figurate  tanquam  in  Salomonem  di- 
citur,  si  legere  vellet,  inveniret  Christum  vere  regem  Paci- 
ficum:  hoc  enira  Salomonis  nomen  interpretatur :  in  quo 
cognosceret  completa  omnia  quaj  ibi  dicuntur,  &c. — Aug. 
contra  Faust.  Munich,  lib  xiii.  cup.  vii.  Lege  Aug.  Ennr.  in 
Ps.  Ixxi.  and  in  Ps.  cxxvi. 


their  swords  into  ploughshares,'  &c.,  Isa.  ii.  4,  and 
'  the  wolf  shall  dwell  with  the  lamb,'  &c.,  Isa.  xi.  6-9; 
yea,  God  in  giving  Christ  '  hath  raised  up  an  horn  of 
salvation  for  us  in  the  house  of  his  servant  David,  that 
we  should  be  saved  from  our  enemies,  and  from  the 
hand  of  all  that  hate  us,'  Luke  i.  69,  71 ;  not  only 
fi-om  men  but  from  devils  also,  for  he  hath  '  spoiled 
principalities  and  powers,'  Col.  ii.  15. 

2.  God  gave  peace  and  quietness  to  Israel  in 
Solomon's  days ;  but  Christ  is  our  peace,  Eph.  ii.  14  ; 
and  it  pleased  the  Father  to  reconcile  all  things  to 
himself  by  Christ,  Col.  i.  20. 

3.  Solomon  was  the  seed  that  proceeded  out  of 
David's  bowels,  whom  God  set  up  after  David ;  but 
Christ  was  that  promised  seed  that  by  an  excellency 
and  property  was  called  the  son  of  David,  Mat.  i.  1, 
who  also  by  lineal  descent  proceeded  out  of  David's 
bowels.  An  ancient  father  expounding  this  phrase, 
Out  of  thy  bowels,  thus.  Out  of  thy  belly  (as  the  LXX 
and  vulgar  Latin  do),  hath  this  comment  upon  it : — 
If  you  simply  take  this  of  Solomon  it  is  ridiculous, 
for  then  might  David  be  thought  to  have  brought  forth 
Solomon  as  a  mother.  Hereupon  he  applieth  this  to 
the  Virgin  Mary,  out  of  whose  womb  Christ  came.i 
But  that  father  mistook  the  mark,  for  the  Hebrew 
word  properly  signifieth  the  bowels  (as  our  English 
turns  it) ;  and  it  is  elsewhere  appHed  to  men,  as  Gen. 
XV.  4,  2  Sam.  xvi.  11.  And  in  1  Chron.  svii.  11  it 
is  thus  expressed,  '  which  shall  be  one  of  thy  sons  ;' 
therefore  Solomon  must  not  be  clean  excluded,  but  be 
immediately  intended,  yet  as  a  type,  and  Christ  most 
principally,  as  the  truth  and  substance. 

4.  God  established  Solomon's  kingdom,  but  much 
more  Christ's,  '  whose  kingdom  cannot  be  moved,' 
Heb.  xii.  28,  as  Solomon's  was ;  for  first  ten  tribes 
fell  away  from  his  son,  1  Kings  xii.  20,  and  after- 
wards the  whole  kingdom  was  translated  from  Solo- 
mon's race  to  Nathan's.  Compare  Mat.  i.  12  with 
Luke  iii.  27,  where  therefore  it  is  further  said,  '  I  will 
establish  the  throne  of  his  kingdom  for  ever.'  If  this 
be  applied  to  Solomon,  it  must  be  taken  improperly  for 
long  date,  but  applied  to  Christ  it  is  most  truly  and 
properly  spoken  :  '  For  he  shall  reign  over  the  house 
of  Jacob  for  ever,  and  of  his  kingdom  there  shall  be 
no  end,'  Luke  i.  33  ;  so  as  this  extent  of  the  promise 
to  everlastingness  evidently  proves  that  Christ  is  here 
principally  intended.- 

5.  Where  it  is  further  said  that  the  promised  sou 
of  David  should  build  an  house  for  the  name  of  the 
Lord,  this  is  true  of  the  earthly  temple  built  of  stone 
and  timber,  and  garnished  with  gold,  silver,  silk,  and 

>  1''JJDD :  LXX,  i,.  rh  Kcxix,  <r»i/;  Vet.  Lat.  ex  ventre  luo. 
Si  in  Salomone  simpliciter  edisseres,  risum  mihi  incuties. 
Videbitur  enim  David  peperisse  Salomonem.  At  et  hie 
Christus  signiiicatur,  ex  eo  ventre  semen  David,  qui  est  ex 
David,  id  est  Mariaj. — Tertul.  adver.  Marcion,  lib.  iii. 

'■*  Thronus  in  sevum  et  regnum  in  sevum  magis  Christo 
competit,  quam  Salomoni  temporali  scil.  regi. —  Tert.  loc.  citat. 


(ioUUE  ON  HEBRKWv 


[Chap.  I. 


other  like  ornaments,  which  was  a  typical  house  for 
God's  name,  1  Kings  v.  5;  but  Christ  built  the 
mystical,  spiritual,  ti-ue  bouse  of  God,  which  is  the 
church  of  the  living  God,'  Heb.  iii.  3,  C,  1  Tim.  iii.  15. 

Well,  therefore,  aud  that  most  fitly  and  properly, 
may  this  part  of  the  promise,  '  I  will  be  a  Father  to 
him,  and  he  shall  be  a  son  to  me,'  be  applied  to  Christ.  | 
To  Solomon  it  was  spoken  in  a  type ;  to  him  indeed 
God  was  a  father  in  favour  and  love,  aud  he  was  a 
son  to  God,  as  ho  bare  God's  image,  being  a  king, 
and  through  the  grace  of  adoption  and  regeneration. 
But  God  is  a  father  to  Christ  by  begetting  him,  and 
communicating  his  whole  essence  to  him ;  and  Christ 
is  a  son  to  God  by  being  properly  begotten  of  God, 
of  the  same  essence  with  him.- 

Thus  is  this  testimony  as  pertinent  to  the  apostle's 
purpose  as  the  former.  Father  and  Svn  being  here 
properly  taken  in  a  like  mutual  relation  of  one  to 
another. 

Quest.  How  then  is  this  set  down  in  the  future 
tense,  as  of  a  thing  to  come,  /  will  be,  He  shall  he, 
seeing  the  divine  generation  is  eternal  ? 

Alls.  As  in  the  former  testimonies,  so  in  this,  the 
apostle  setteth  out  the  Son  of  God  incarnate,  whereby 
he  was  visibly  manifested  to  be  the  true,  proper,  only 
begotten  Son  of  God,  so  as  this  promise  is  of  a  future, 
conspicuous  declaration  of  an  eternal  relation ;  as  if 
the  promise  had  been  thus  made,  I  will  manifest  that 
I  am  the  Father  of  that  Son  which  I  will  raise  up  to 
thee,  and  that  he  is  my  Son.  In  like  manner  saith 
the  angel  to  the  Virgin  Mary,  '  That  holy  thing  which 
shall  be  bom  of  thee  shall  be  called  the  Son  of  God,' 
Lnke  i.  85. 

I 

Sec.  64.   Of  the  resolution  of  the  fifth  reise.  | 

The  exemplification  of  the  former  comparison  (ver.  4)  I 
here  begins,  and  continueth  to  the  end  of  this  chapter,    i 

In  this  exemplification  there  are  suudi-y  proofs  given,  I 
both  of  Christ's  excellency  above  angels,  and  also  of  i 
angels'  inferiority  to  Christ. 

Christ's  excellency  is  exemplified  in  eight  particu- 
lars, which  are  these  : 

1,  That  relation  which  is  betwixt  God  the  Father 
and  the  Son,  in  this  verse;  2,  that  worship  which  is 
due  unto  Christ,  ver.  6 ;  3,  Christ's  divine  nature, 
ver.  8;  4,  Christ's  royal  function,  ver.  8;  5,  the 
eminency  of  Christ's  gifts  above  others,  ver.  9 ; 
f),  Christ's  great  work  of  creation,  ver.  10  ;  7,  Christ's 
immutabiUty,  vers.  11,  12  ;  8,  Christ's  glory  and  dig- 
nity, ver.  18. 

'  Quinsdem  Dei  magis  Christiis  edificaturus  esset,  horai- 
nem  scil.  sanctmn,  iu  quo  imtioro  templo  inhabitaret  Dei 
S|iiritU8,  in  Doi  Filium  mngis  Christ  us  liabenJus  essot,  quam 
Siilomon  Alius  Dnvid.— 7>r<.  loc.  cWU.  Salomon  .•cdificavit 
templum  Domino  in  typo  quidem  et  in  figura  futuise  eccle- 
sia),  &c. — Aug.  Enar.  in  Pa.  cxxvi. 

*  Quis  est  isto  proprius  Dei  Filius,  nisi  cui  dictum  est,  Filius 
mcus  es  tu,  Ego  hodie  genui  te? — Aml>r.  lib.  iii.  Comment,  in 
Liikt. 


The  inferiority  of  angels  is  exemplified  in  three 
particulars : 

1,  That  duty  which  they  owe  to  Chi-ist,  namely,  to 
worship  him,  ver.  6  ;  2,  their  created  nature,  ver.  7  ; 
3,  their  office  to  attend  upon  saints,  ver.  14. 

In  this  verse  the  first  branch  of  the  exemplification 
of  Christ's  excellency  above  angels  is  set  down. 

The  sum  of  it  is,  the  relation  betwixt  God  the 
Father  and  Christ. 

In  setting  down  hereof  we  are  to  observe,  1,  the 
proof;  2,  the  point. 

The  proof  is  taken  from  testimonies  of  Scripture, 
which  are  two. 

The  first  is  taken  out  of  Ps.  ii.  7,  wherem  observe, 

1,  The  manner  of  producing  the  testimony;  2,  the 
matter  whereof  it  consisted. 

The  manner  is  noted  two  ways  : 

1.  Negatively.  Because  no  mention  is  made  in 
Scripture  of  any  angel  to  be  God's  son,  the  apostle 
concludes  that  no  angel  is  God's  son. 

2.  Interrogatively,  whereby  he  propounds  the  case 
to  them  to  judge  of  it :  '  Unto  which  of  the  angels 
said  he,'  &c. 

The  matter  of  the  testimony  consisteth  of  a  rela- 
tion, whereof  observe : 

1,  The  circumstances;  2,  the  substance. 
The  circumstances  are  two  : 

1.  An  apostrophe  of  the  Father  to  the  Son,  Thou  art. 

2.  The  time.  This  day. 

The  substance  of  the  testimony  sets  out : 

1.  The  kind  of  relation,  viy  Son. 

2.  The  ground  of  it,  /  hare  ber/otteii  thee. 

The  other  testimony  of  Scripture  is  taken  out  of 
2  Sam.  vii.  14. 

In  producing  this  testimony  observe  : 

1.  The  connection  of  it  with  the  former  in  this 
phrase.  And  aijain. 

2.  The  substance  thereof.    Wherein  again  observe, 
(1.)  The  manner  of  expressing  it,  by  way  of  promise, 

1  will  lie,  &c. 

(2.)  The  matter  thereof     WTiich  e.xpresseth, 
[1.]   The  relative,  a  Father. 
[2.]  The  co-relative,  a  Sou. 

Sec.  65.   Of  the  doctrines  arising  out  of  the  fifth  verse. 

I.  A  ttslimony  of  Scripture  is  a  sound  proof.  See 
Sec.  46. 

II.  A  neyntire  argument  from  Scripture  is  a  good 
argument.  This  is  to  be  taken  of  articles  of  faith,  and 
such  things  as  are  necessary  to  be  known  by  Chris- 
tians ;  for  in  such  things  the  whole  counsel  and  will 
of  God  is  made  known  unto  us  by  the  Scriptures. 
Hereupon  a  curse  is  denounced  against  such  as  take 
from  or  add  to  the  Scriptures,  Rev.  xxii.  18,  19. 

III.  Christians  ought  to  be  so  expert  in  the  Scriptures 
as  to  know  what  is  therein  set  doion,  or  tvhat  not.  This 
I  gather  from  the  apostle's  interrogation,  '  Unto  which 
of  the  angels,'  kc.     Hereby  he  would  have  them  judge 


Vkr.  (].] 


OOUGE  ON  HEBRKWf 


of  the  truth  of  what  he  said,  which  they  could  not  do 
unless  they  had  been  well  exercised  in  the  Scriptures. 

IV.  No  anael  is  properhj  God's  Son.  For  they  are 
angels  concerning  whom  the  apostle  propounded  this 
question,  and  that  by  way  of  negation. 

V.  Christ  is  the  true  and  proper  and  only  Son  of  God. 
This  is  the  main  scope  of  this  testimony.  See 
Sec.  15. 

VI.  The  Father  achnowledgeth  Christ  to  he  his  Son. 
This  apostrophe,  '  thou  art,'  c&c,  expressly  sets  down 
the  Father's  acknowledgment.  This  is  to  strengthen 
our  faith  the  more  in  this  great  article,  as  Mat.  iii.  17, 
and  xvii.  5. 

VII.  Tlie  true  Son  of  God  is  begotten  of  God.  The 
inference  of  the  latter  part  of  this  testimony  upon  the 
former  plainly  proveth  the  doctrine  of  this  gi-eat  mys- 
tery.    See  Sec.  49,  &e. 

VIII.  The  generation  of  the  Son  of  God  is  an  eter- 
nal generation.  This  is  gathered  from  one  significa- 
tion of  the  particle,  this  day.     See  Sec.  50. 

IX.  God  gave  visible  evidences  of  his  Son's  eternal 
generation.  This  also  ariseth  from  this  word,  this 
day.     See  Sec.  58,  &c. 

X.  Stmdry  testimonies  may  be  alleged  for  one  and 
the  same  point.  Here  the  apostle  joineth  several  tes- 
timonies by  these  conjunctives,  and  again. 

XI.  God  continueth  to  be  the  same  to  his  Son.  This 
word  of  promise,  '  I  will  be  to  him  a  Father,'  intends 
as  much.  As  he  is  ever  the  same  in  his  essence,  so 
also  in  his  will  and  affection  towards  his  Son. 

XII.  The  Son  of  God  is  such  to  his  Father  as  his 
Father  is  to  him.  The  addition  of  this  co-relative, 
'  He  shall  be  to  me  a  Son,'  upon  the  former  part,  '  I 
will  be  his  Father,'  imports  so  much. 

XIII.  The  truth  of  what  was  promised  to  Solomon 
as  a  type  was  accomplished  in  Christ.  This  applica- 
tion unto  Christ  of  that  which  was  first  spoken  unto 
Solomon  proves  as  much. 

Sec.  66.   Of  bringing  Christ  into  the  world. 

Ver.  6.  And  again,  when  he  bringeth  in  the  first- 
begotten  into  the  world,  he  saith,  And  let  all  the  angels 
of  Ood  worship  him. 

Here  the  apostle  prodnceth  another  argument  to 
prove  the  excellency  of  Christ  above  angels.  The  first 
clause,  xa;  'xaXn,  and  again,  importeth  as  much.  Such 
a  phrase  was  used  before  (Sec.  63)  to  note  a  connec- 
tion of  two  confinnations  of  one  and  the  same  argu- 
ment. Here  it  is  used  to  distinguish  two  arguments 
produced  for  proof  of  the  main  point. 

The  point  is,  that  Christ  is  more  excellent  than 
angels.  The  argument  is,  because  he  is  the  only  true 
Son  of  God.  This  argument  was  confirmed,  first  by 
one  testimony  out  of  Ps.  ii.  7  ;  and  then  by  another 
argument  out  of  2  Sam.  vii.  14.  Before  this  latter, 
to  shew  that  it  tendeth  to  the  same  purpose  that  the 
former  did,  he  promiseth  this  clause,  and  again. 

Here  to  that  argument  taken  from  Christ's  dignity. 


he  added  another,  taken  from  the  subjection  of  angels 
to  Christ.  And  because  it  proveth  as  much  as  the 
former  did,  he  saith.  And  again. 

In  the  Greek  a  particle  of  opposition  {hi,  but)  is 
used,  which  is  here  well  turned  into  a  copulative,  and; 
for  all  the  testimonies  tend  to  the  same  scope. 

In  the  Greek  also  the  words  are  somewhat  otherwise 
placed  than  in  our  English,  word  for  word  thus,  oVan 
hi  iraXiv,  &c.,  '  but  when  again  he  bringeth  in,'  &c. 
This  may  seem  to  imply  that  Christ  was  twice  brought 
into  the  world.  And  there  be  that  apply  this  to 
Christ's  second  coming  in  his  glory,  and  all  the  holy 
angels  with  him.  Mat.  xxv.  81,  and  say  that  then  again 
God  brought  him  into  the  world.'  But  that  second 
coming  of  Christ  is  not  agreeable  to  the  scope  of  that 
psalm  out  of  which  this  testimony  is  taken,  nor  yet  to 
the  scope  of  the  apostle  in  this  chapter,  which  is  to 
set  out  the  dignity  and  excellency  of  the  Son  of  God 
made  flesh,  and  so  sent  into  the  world. 

Wherefore,  to  avoid  that  mistake,  most  translators^ 
and  expositors  turn  it  as  our  English  hath  done,  and 
so  place  this  particle  again  as  it  may  have  reference 
to  this  verb,  Xiyn,  he  saith  ;  as  if  it  had  been  thus 
expressed  :  'And  again  he  saith,  when  he  bringeth  in,' 
&c. 

The  notation  of  the  Greek  word  here  translated 
world,  ol-Mv/j.ivn",  sheweth  that  he  understandeth  the 
habitable  part  of  the  earth, ■'  where  men  abide  ;  so  as 
the  Son  of  God  was  unto  sons  of  men  to  be  as  one 
among  them. 

By  bringing  into  the  world  is  meant  a  manifestation 
in  the  world.  Then  was  Christ  fii'st  manifested  when 
he  was  incarnate,  or  born  ;*  as  we  say  of  a  child  new 
born,  it  is  brought  into  the  world.  Yet  is  not  this 
phrase  to  be  restrained  only  to  that  time,  or  to  that 
act ;  but  also  to  he  extended  to  all  those  evidences 
whereby,  in^the  world,  he  was  manifested  to  be  the 
Son  of  God,  especially  to  that  dignity  and  dominion 
which  the  Father  gave  him  over  the  whole  world,  in 
that  he  made  him  '  heir  of  all  things,'  ver.  2  ;  '  gave 
him  the  uttermost  parts  of  the  earth  for  his  possession,' 
Ps.  ii.  8  ;  yea,  and  '  all  power  in  heaven  and  earth,' 
Mat.  xxviii.  18,  so  as  the  bringing  him  into  the  world 
may  imply  a  setting  of  him  a  king  in  the  world,  and 
over  all  the  world,  even  over  all  things  that  be  under 
God.^ 

By  virtue  of  this  high  dignity  and  supreme  sove- 
reignty, the  Father  subjected  all  creatures  to  his  Son, 
as  he  was  God  manifested  in  the  flesh.  The  angels 
themselves  were  not  exempted ;  for  he  hath  set  him 


'  Loquitur  de  secundo  Christi  adventu,  cum  ad  judican- 
dum  veniet,  quiB  est  secunda  introductio  in  hunc  mundum 
inferiorem. — Ribera,  Comment,  in  Heb.  i.  6. 

'  Syr.  Heb.  Lat.  aliique. 

'  Ea  mundi  para  quaj  est  habitabilis. — See  Chap.  ii.  Sec, 
41.         '  Introitum  assumptionem  carnis  appellat.  —  Chrys. 

^  Introducit  in  orbem,  cum  ei  committit  orbem  terrarum. 
—  Chnjs. 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


'  far  above  nil  principality  and  power,  and  might,  and 
dominion,  and  every  name  that  is  named,  not  only  in 
this  world,  but  also  in  that  which  is  to  come,'  Eph. 
i.  21. 

If  the  97th  Psalm,  whercunto  the  apostle  hath  re- 
lation, be  observantly  read,  that  which  I  have  said  will 
be  found  to  be  especially  there  intended ;  for  it  is  a 
prophecy  of  Christ's  royalty,  the  magnificence  whereof 
being  set  out  in  the  six  first  verses,  in  the  seventh  he 
denounceth  confusion  on  such  as  worship  false  gods, 
and  chargeth  all  that,  by  reason  of  any  divine  excel- 
lency conferred  on  them,  have  this  glorious  title  gods 
attributed  unto  them,  to  worship  this  true  God,  the 
Lord  Christ,  so  exalted. 

Sec.  67.   Of  Christ  the  Jirst-hcijotteii. 

Him  whom  before  the  apostle  styled  the  Son,  the 
Son  whom  the  Father  begat,  he  here  calleth  the  'first- 
begotten,'  TgUTOTOXOf. 

How  Christ  is  begotten  of  the  Father,  hath  been  be- 
fore showed,  Sec.  49,  &c.  Here  we  are  to  declare 
how  he  is  the  first- begotten  ;  for  by  way  of  excellency 
and  property  is  this  title  here  given  unto  him. 

The  word  translated  Jti-st-bcf/otten  is  a  compound  of 
a  verb  that  signifieth  to  bring  forth,  or  to  beget,  rixroi, 
pario;  and  of  an  adjective  that  signifieth  first,  Tjoiiros, 
fi-inuix.  It  is  translated  also  first-born.  It  is  in 
encred  Scriptare  applied  to  sons  of  men,  as  well  as  to 
the  Son  of  God. 

When  it  is  spoken  of  mere  men,  it  is  translated 
first-bom.  They  are  so  called  for  order  or  honour's 
sake. 

In  regard  of  order,  sons  of  men  are  styled  first-born, 
simply  and  relatively. 

1.  Simply,  for  such  as  first  open  the  womb,  though 
no  other  come  out  of  the  same  womb.'  Thus  is  it  ex- 
pounded Exod.  xiii.  2.  In  this  sense  Israel,  who  at 
that  time  was  God's  only  son,  is  styled  his  first-bora, 
Exod.  iv.  22  ;  and  Jesus,  as  bom  of  the  virgin  Marj', 
is  thus  styled  her  first-born.  Mat.  i.  25. 

2.  Relativelj',  in  relation  to  others  that  follow  after 
out  of  the  same  womb;  as  1  Sam.  xvii.  13,  'Eliabthe 
first-born,  and  next  unto  him  Abinadab,'  &c.  In  re- 
gard of  this  relative  consideration,  some  translate  it 
thus,  '  Eliab  the  eldest.' 

For  honour's  sake,  they  are  styled  first-born  to 
whom  the  pre-eminency  and  privileges  of  the  first-born 
do  belong. 

The  pre-eminency  was,  to  be  as  a  lord  and  ruler 
over  the  family. 

In  this  respect  Cain  is  said  to  have  the  excellency, 
and  to  rule  over  his  brother.  Gen.  iv.  7. 

The  priviledge  of  the  firstborn  was  to  have  the 
inheritance,  or  at  least  a  double  portion,  Deut.  xxiii. 
15-17. 

'  Mo8  est  divinarum  Scripturarum  ut  primogenitum  non 
Piim  vocent  quern  friitrcs  scqmintur,  scd  oum  qui  primus 
uatuB  eit. — hier.  Comment,  in  Mat.  i. 


Both  these,  namely,  the  pre-eminency  and  the  in- 
heritance, upon  just  ground  might  be  transferred  from 
the  eldest  to  the  better  deserving  son.  Thus  were  both 
translated  from  Esau  to  Jacob,  Gen.  xxvii.  28,  29 ; 
and  the  former  was  translated  from  Reuben  to  Judah ; 
and  the  latter  from  Reuben  to  Joseph,'  1  Chron.  v. 
1,  2. 

In  relation  to  the  honour  of  first-bom  saints,  as 
having  reference  to  God,  and  mystically  and  spiritually 
styled  first-born,  Heb.  xii.  23. 

This  title  is  attributed  to  the  Son  of  God  in  regard 
of  his  natures  and  person. 

1.  In  relation  to  his  divine  nature,  he  is  the  first- 
begotten  of  God,  in  regard  of  the  eternity  of  his 
Sonship.  Thus  is  he  styled  '  the  first-born  of  every 
creature,'  Col.  i.  15 ;  tliat  is,  begotten  before  any 
creature  was  made,  even  eternally.  He  is  said  to  be 
born  or  begotten,  to  set  out  his  divine  nature  (being 
the  very  same  with  the  Father,  whereas  all  creatures 
are  made) ;  and  first-born  or  first-begotten,  to  shew 
that  he  was  before  all,  even  eternal.  And  thus  is  he 
also  the  only  begotten  Son  of  God,  John  iii.  IG. 

2.  In  relation  to  his  human  nature,  he  is  said  to  be 
the  first-born  of  his  mother,  the  virgin  Mary,  Mat.  i. 
25,  for  he  first  opened  her  womb ;  yea,  he  was  the  first 
that  ever  was  conceived  of  the  Holy  Ghost,  and  born 
of  a  virgin. 

3.  In  regard  of  his  person,  consisting  of  two  natures, 
God  and  man  hypostatically  united  together,  he  is  said 
to  be  '  the  first-born  from  the  dead,'  Col.  i.  18;  or  the 
'  first-begotten  of  the  dead,'  Rev.  i.  5  ;  for  as  man  he 
died,  as  God  he  raised  himself  from  the  dead,  Rom. 
i.  4.  He  is  said  to  be  the  first-begotten  of  the  dead 
in  respect  of  honour  and  order. 

(1.)  In  honour.  In  that  he  rose  as  a  priest  and  Lord 
to  ascend  up  into  heaven,  and  to  sit  at  his  Father's 
right  hand,  there  to  make  intercession  for  his  church, 
Rom.  viii.  34  ;  and  to  rule  and  govern  the  same,  Acts 
ii.  32,  33,  &c.  These  are  the  privileges  of  the  fij-st- 
born. 

(2.)  In  order.  In  that  none  rose  to  glory,  never  to 
die  again,  before  him.^  Many  were  raised  from  the 
dead  before  he  rose  again ;  but  they  were  raised  to 
such  a  life  as  they  had  before,  a  mortal  life  subject  to 
death  ;  and,  answerably,  they  died  again.  But  Christ 
'  being  raised  from  the  dead,  dieth  no  more,'  Rom. 
vi.  9.  Very  probable  it  is  that  they  who  were  raised 
out  of  tlieir  graves  at  Christ's  resurrection  went  after 
him  into  heaven,  and  returned  not  to  death  again.     In 


'  I'rimogcnifus  Esau,  sod  bencdictionom  patris  Jacob 
prajripuit ;  priraogenitus  Rcubin,  sed  tamen  benedictio 
seminis  Christi  transfertur  ad  Judam.— //ler.  Comment,  in 
Isft.  i.  Primogenitus,  inquit,  non  primo  croatus,  ut  et  geni- 
tu9  pro  natura,  nt  primus  pro  perpetuitate,  credatur. — Amb. 
de  Fide  ad  Oral.  lib.  i.  cap.  iv. 

•  Primogc^nitum  a  mortuis  dicit,  resurrectio  cnim  mortu- 
orumutjam  non  moriatur,  ante  ilium  nulla. — Aug.  Expos, 
qucttt.  ex  Epitt.  ad  Horn.  66. 


Ver.  G.] 


GOUGE  OX  HEBREWS. 


this  respect  Christ  is  such  a  first-bora  as  many  will 
follow  after  him,  so  as  ho  may  well  be  said  to  be  'the 
first-born  among  many  brethren,'  Eom.  viii.  29. 

Though  Christ,  in  regard  of  his  divine  nature,  and 
by  virtue  of  his  eternal  generation,  be  the  only  begotten 
Son  of  his  Father;  and  in  regard  of  his  human  nature, 
by  reason  of  the  perpetual  virginity  of  his  mother,  her 
only  begotten  Son  ;  yet  may  he  well  be  said  to  have 
brethren,  and  that  in  two  especial  respects  : 

1.  Because  the  Son  of  God  and  sons  of  men  are  of 
one,  even  of  one  and  the  same  nature  ;  therefore  '  he 
is  not  ashamed  to  call  them  brethren,'  Heb.  ii.  11. 

2.  Because  he  hath  adopted  them  to  be  the  sons  of 
his  Father ;  for  we  children  of  men  are  said  to  have 
the  '  adoption  of  children  by  Jesus  Christ,' '  Eph.  i.  5. 

In  this  respect  Christ  styles  his  disciples  whom  he 
had  adopted  'brethren,'  Mat.  xxviii.  20.  For  he  him- 
self renders  this  reason  for  calling  them  brethren,  my 
Father  is  their  Father,  John  xx.  17. 

That  which  the  apostle  here  intendeth  under  this 
title  first-begotten,  is  to  set  forth  the  excellency  of  the 
person  of  Christ  as  God-man,  and  that, 

1.  In  his  priority,  which  is  eternity  as  he  is  God, 
Prov.  viii.  24,  25. 

2.  In  his  dignity,  being  the  most  excellent  of  all, 
Gen.  xlix.  3. 

3.  In  regard  of  his  dominion  over  all,  Ps.  ii.  6,  7. 

4.  In  regard  of  the  largeness  of  his  inheritance,  Ps. 
ii.  8. 

In  these  respects  it  might  well  be  said  to  the  most 
excellent  of  creatures,  '  Let  all  the  angels  of  God  wor- 
ship him  ;'  for  the  eternal,  the  most  excellent,  the  Lord 
of  all,  and  the  heir  of  a'l,  is  to  be  worshipped  by  all 
creatures,  not  the  angels  excepted. 

Sec.  68.  Of  saints  being  first-born. 

Obj.  Sons  of  men,  even  mere  men,  are  also  styled 
first-bom,  Exod.  iv.  21,  Jer.  xxxi.  9,  Heb.  xii.  23. 

Am.  They  are  not  so  styled  absolutely,  as  considered 
in  themselves,  but  relatively,  as  they  are  mystically 
united  to  Christ,  and  are  his  members.  By  virtue  of 
that  union,  the  privilege  and  prerogative  of  the  Head 
is  attributed  to  the  members.  In  this  respect  they  are 
said  to  be  '  heirs  of  God,  joint  heirs  with  Christ,'  Rom. 
viii.  17.  Thus  also  hath  he  made  them  '  kings  and 
priests  unto  God,'  Eev.  i.  6. 

2.  Men  are  not  styled  first-bom  properly,  as  Christ 
is  the  first-born ;  but  metapliorically,  by  way  of  resem- 
blance. Saints  are  to  God  as  first-bom  in  regard  of 
God's  respect  to  them.  God  esteemeth  them  all  his 
first-born  ;  he  loveth  them,  he  honours  them,  he  gives 
an  inheritance  to  them  as  to  his  first-born.  Thus  is 
the  phrase  expounded  Jer.  xxxi.  9,  where  God  saith, 
'  I  am  a  Father  to  Israel,  and  Ephraim  is  my  first- 
bom.' 

'  .lus  filionim  acioiitionemque  cajteria  conciliavit. — Atha. 
term.  4,  contra  Ariun. 


3.  Men  are  not  styled  first-bom  simjjhj,  aa  so  born 
from  the  womb,  but  comparatively,  in  regard  of  those 
that  are  without  Christ,  '  children  of  disobedience,' 
and  'heirs  of  wrath,'  Eph.  ii.  2,  3.  Thus  Israel  was 
God's  first-born,  Exod.  iv.  22,  in  comparison  of  the 
Egyptians  and  other  people,  that  were  aliens  from  the 
commonwealth  of  Israel,  and  strangers  from  the  cove- 
nant of  promise. 

4.  No  son  of  man  is  God's  first-born  eternally,  before 
all  times,  but  respectively,  in  reference  to  future  times. 
Thus  the  whole  stock  'of  Israel  (who  were  the  first 
general  assembly  of  saints,  among  whom  God  con- 
tinued his  church  till  the  Gentiles  were  called)  are,  in 
reference  to  the  Gentiles,  who  were  grafted  in  the 
stock  for  the  Jews  that  were  broken  off,  styled  '  first- 
fruits,'  Rom.  xi.  16;  and  'first-born,'  Exodus  iv. 
22,  23. 

Sec.  69.  Of  David  God's  first-born. 

Obj.  2.  David,  by  a  kind  of  property  and  excellency, 
is  called  God's  first-born,  Ps.  Ixxxix.  27 ;  where  God 
thus  saith  of  him,  '  I  will  make  him  my  first-born, 
higher  than  the  kings  of  the  earth.' 

Ans.  Howsoever  that  may  in  some  respects  be  applied 
to  David,  who  was  a  true  adopted  child  of  God,  the 
first  of  God's  faithful  ones  that  as  king  reigned  over 
that  ancient  people  of  God,  who  was  also  the  head  of 
those  kings  on  whom  the  kingdom  over  Israel  was 
established,  and  more  excellent  than  all  the  kings  of 
the  earth  in  his  time  ;  yet  those  excellent  prerogatives 
which  are  mentioned  in  that  psalm,  were  but  poor  and 
slender  in  comparison  of  what  they  are,  if  they  should 
be  no  other  than  what  rested  in  David's  person. 

We  are  therefore  to  know  that  David  was  an  especial 
type  of  Christ,  and  that  many  super-excellent  prero- 
gatives, which  are  proper  to  the  only  begotten  Son  of 
God,  are  there  apphed  to  David,  merely  as  a  type  of  that 
Son  of  God,  and  as  a  dark  shadow  of  his  incompar- 
able and  incomprehensible  excellencies  ;  that  so  God's 
people,  who  lived  before  Chi'ist  was  exhibited,  might 
have  some  representations  (so  far  forth  as  in  mortal 
men  they  could  be  set  out)  of  Christ's  surpassing 
glory,  and  infinite  blessings  that  in  him  were  brought 
to  men.  That  therefore  which  is  promised,  Ps. 
Ixxxix.  27,  is  properly  meant  of  Christ,  and  typically 
applied  to  David. 

Thus  we  see  that  (albeit  sons  of  men  in  some  im- 
proper respects  are  styled  God's  first-born)  properly 
Christ  Jesus  is  only  his  first-born;  even  that  first- 
born who  only  is  worthy  to  have  the  honour  intended 
in  these  words,  '  Let  ail  the  angels  of  God  worship 
him.' 

Thus  it  may  appear  that  the  honour  of  being  first- 
born is  due  unto  him.  It  is  confirmed  by  divine 
testimony  in  this  phrase,  \syii,  '  he  saith  ;'  he,  that 
is,  God  the  Father.  For  it  is  the  Father  that  taketh 
such  and  such  care  of  the  Son,  and  commandeth  all  to 
honour  him. 


GUUGE  ON  HEBREWS. 


[Chap.  I. 


Sec.  70.  Of  God's  title  fiiven  to  anf/els. 

Before  the  testimony  alleged,  this  copulative  particle 
xai,  and,  is  prefixed  thus,  '  and  worship  him,'  &c.,  to 
shew  that  this  is  not  the  only  argument  whereby 
Christ's  divine  excellency  is  proved ;  but  it  is  as  one 
added  to  others,  with  which  it  may  be  coupled,  and  it 
implieth,  that  as  all  sorts  of  men,  so  and  all  angels 
also  are  to  worship  Christ. 

The  testimony  itself  is  taken  out  of  Ps.  xcvii.  7, 
the  last  clause  of  which  verse  is,  as  our  English  and 
sundry  other  translators  turn  it,  '  Worship  him,  all  ye 
gods.' 

The  original  Hebrew  word  D'n?S,  which  the  LXX 
Greek  translators  turn  amjeh,  is  one  of  God's  titles. 
The  first  title  that  in  sacred  Scripture  is  attributed  to 
God  is  this,  O-nW  Nia,  Gen.  i.  1,  '  God  created.' 

Among  the  leu  titles  that  in  the  Old  Testament  are 
given  as  names  to  God,'  two  of  them  are  common  to 
creatures,  which  are  tHN,  Adon,  and  D'nPN,  Elohim. 
The  former  of  these  is  attributed  to  a  governor  of  a 
family,  or  of  a  polity,  and  ordinarily  translated  Lord, 
as  Gen.  xviii.  12  and  xl.  1.  Governors  bear  God's 
image,  are  in  his  place,  and  therefore  have  his  style 
given  to  them. 

The  latter,  being  of  the  plural  number,  is  attri- 
buted to  God,  to  set  out  the  plurality  of  persons,  but 
oft  joined  with  a  verb  of  the  singular  number  to  note 
the  unity  of  nature  ;  DTIPK  IDN'1,  Gen.  i.  3. 

2.  It  is  applied  to  idols.  Judges  xvii.  5.  For  wor- 
shippers of  idols  do  account  them  gods;  and  to  set 
out  their  superstitious  conceit  of  them,  they  are  styled 
gods. 

3.  It  is  given  to  men  of  eminent  place  and  excellent 
parts,  Exod.  xxii.  28,  vii.  1,  Ps.  Ixxxil.  6 ;  for  these 
after  an  especial  manner  bear  the  image  of  God. 

4.  It  is  ascribed  to  angels,  Ps.  viii.  5,  because 
they  are  of  all  creatures  the  most  excellent,  and  the 
fairest  representation  of  God's  excellency.  See  Sec. 
107. 

Therefore,  not  without  cause  is  the  word  by  the 
ancient  Greek  translators  turned  aiifirls ;  and  the 
apostle,  who  was  guided  by  the  same  Spirit  that  the 
psalmist  was,  quoting  it  so,  gives  evident  proof  that 
angels  are  there  meant. 

So  again  is  the  verj'  same  Hebrew  word  by  the 
same  Greek  interpreters  translated  (iiuit'l,  P.s.  viii.  5, 
and  justified  by  the  apostle,  Hcb.  ii.  7. 

The  Chaldee  paraphrase  doth  in  sundry  other 
places  so  expound  it.^ 

So  much  also  will  follow  by  just  and  necessary  con- 
sequence ;  for  if  all  gods,  that  is,  all  creatures  that 
in  any  respect  may  bo  called  gods,  are  to  worship 
Christ,  then  angels  also. 

'  Vide  Hioron  cpist  ad  Marcol,  de  decern  Dei  nominibua. 

«  Ps.  Ixxxvi.  8,  D'H^Xa;  Targum.,  3^J3N3 ;  Job  i.  fi, 
DWK'33:  r-wxm,  K'SN^O  <n<3;  ISam.  ixviii.  18,  D'H^N; 
Targum,  tOK7D. 


Sec.  71.   OJ  angels'  relation  to  God. 

The  angels  here  spoken  of  are  called  angels  of  God 
in  sundry  respects. 

1.  They  are  of  God,  as  created  by  him,  the  work  oi 
his  hands,  Col.  i.  16. 

They  bear  God's  image,  and  of  all  creatures  are 
most  like  unto  God  in  the  kind  of  their  substance, 
which  is  spiritual,  and  in  the  glory  thereof.  In  this 
respect  they  are  styled  sons  of  God,  Job  i.  6. 

3.  They  are  God's  special  and  principal  servants, 
continually  attending  upon  him,  Ps.  Ixviii.  17  and 
ciii.  20,  21,  Dan.  vii.  10,  Mai.  xviii.  10. 

4.  They  have  ever  remained  stedfast  with  God, 
notwithstanding  other  angels  '  left  their  own  habita- 
tion,' Jude  6.  Therefore,  for  distinction's  sake,  the 
good  angels  are  called  '  angels  of  God,'  but  evil  angels, 
'  angels  of  the  devil,'  Mat.  xxv.  41,  2  Cor.  xii.  7. 

Sec.  72.  Of  van/inff  from  the  letter  of  the  te.rt. 

Obj.  This  correlative  o/  God,  is  not  in  the  original 
Hebrew  text,  Ps.  xcvii.  7. 

Ans.  It  is  not  against  the  text,  but  rather  implied 
therein.     For, 

1.  They  that  are  styled  gods,  may  justly  be  said 
to  be  of  God. 

2.  Christ  would  not  accept  worship  done  to  him  by 
angels  of  the  devil,  Mark  iii.  11,  12.  Can  we  then 
think  that  the  Father  would  command  such  angels  to 
worship  his  Son  ?  And  if  angels  of  the  devil  be  not 
there  meant,  then  they  must  needs  be  angels  of  God 
which  are  intended  in  the  place  quoted. 

3.  To  take  away  all  ambiguity,  the  LXX  adds  this 
relative  particle  his  thus,  '  Worship  hiai,  all  ye  his 
angels,'  ayyiKai  cturoS  ;  and  the  apostle,  to  make  the 
point  appear  more  clear,  expresseth  the  correlative 
thus,  '  angels  of  God.'  See  Chap.  xiii.  ver.  6,  Sec. 
78. 

Because  I  shall  oft  have  occasion  to  make  mention 
of  the  seventy  interpreters  of  the  Old  Testament  into 
Greek,  who  are  oft  expressed  by  these  letters  LXX,  I 
think  it  meet,  at  this  first  mention  of  them,  distinctly 
to  set  down  their  history,  as  an  ancient  father'  hath 
left  it  upon  record,  thus  :  Ptolemy,  the  son  of  Lagus, 
desirous  that  the  library  which  he  had  made  in  Alex- 
antkia  might  be  replenished  with  worthy  books  of  all 
sorts,  prayed  the  ttews  at  Jerusalem  to  have  their 
Scriptures  interpreted  into  the  Greek  tongue  ;  there- 
upon, thoy  who  were  then  under  the  Macedoniaas  ,, 
sent  to  Ptolemy  seventy  elders,  such  as  perfectly 
understood  the  Scriptures,  and  the  Hebrew  and  Greek 
tongue,  according  to  bis  desire.  He,  willing  to  make 
proof  of  thom,  and  fearing  lest  they  should  conceal  by 
their  interpretation  that  truth  which  was  in  the  Scrip- 
tures, by  a  mutual  consent  severed  them  one  firom 
another,  and  commanded  every  one  of  them  to  inter- 
pret the  same  scripture ;  and  this  they  did  in  all  the 
books.  But  when  they  met  together  in  one  before 
'  Ironseus  advers.  hrerea.  lib.  iii.  cap.  xxv. 


Vi;r.  (),] 


dUUE  ON  HEBREWS. 


Ptolemy,  and  compared  their  intei-pretations,  God  was 
glorified,  and  the  Scriptures  believed  to  be  truly 
divine ;  all  of  them  rehearsing  the  same  scripture, 
both  in  the  same  words,  and  in  the  same  names,  from 
the  beginning  to  the  end,  that  even  the  present  Gentiles 
might  know,  that  by  the  inspiration  of  God,  the  Scrip- 
tures were  interpreted. 

Such  additions  of  words  or  alterations  of  phrases,  as 
make  to  a  more  perspicuous  expression  of  the  author's 
mind,  may  well  be  done  by  such  as  quote  his  sayings ;' 
for  such  as  only  cite  testimonies  for  proof  of  a  point 
are  not  so  strictly  tied  to  the  words  as  translators  are. 
It  is  enough  for  the  former  to  retain  and  express  the 
true  meaning  of  the  text  which  they  cite,  though  it  be 
in  other  words. 

Thus,  change  of  phrase  doth  oft  better  express  the 
mind  and  meaning  of  the  author  than  a  translation 
word  for  word  ;  therefore,  a  faithful  interpreter  stands 
not  over  strictly  upon  the  letter.  That  which  the 
apostles  aimed  at,  was  not  to  hunt  after  letters  and 
syllables,  but  to  prove  doctrines.  See  Chap.  Ill, 
ver.  9,  Sec.  100.  and  Chap.  IX.  ver.  20,  Sec.  106. 

This  raay  serve  in  general  to  answer  the  alteration  of  the 
person  in  expressing  worship :  for  the  psalmist  useth  the 
second  person,  as  speaking  to  the  angels,  thus,  '  wor- 
ship him,  all  ye  angels,'  linncn,  'x^osxvr^aars,  adorate. 
And  the  apostle  useth  the  third  person  as  speaking  of 
the  angels  thus,  'let  all  the  angels  worship  him,'  «goff«u- 
vrisdriaea,!/,  adorent.  Both  phrases  set  forth  one  and 
the  same  sense. 

As  for  the  difference,  this  reason  may  be  given. 
The  psalmist,  endeavouring  to  set  out  the  magnifi- 
cence of  Christ  in  the  best  manner  that  he  could, 
amongst  other  very  elegant  expressions,  useth  this 
rhetorical  apostrophe  to  the  angels,  '  Worship  him,  all 
ye  gods.'  But  the  scope  of  the  apostle  is  only  to  give 
a  proof  of  Christ's  excellency  above  angels.  For  this 
purpose,  it  was  the  fittest  expression  to  set  it  down 
positively  thus,  '  Let  all  the  angels  of  God  worship  him.' 

Sec.  73.  Of  all  anrjeh  alike  subject  to  Christ. 
This  general  particle  all  is  expressed  because  there 
are  many  angels ;  for  Michael  had  an  army  of  angels 
to  fight  against  the  dragon  and  his  angels.  Rev.  xii.  7, 
and  Christ  could  have  had  '  more  than  twelve  legions,' 
"that  is,  79,992,  to  have  guarded  him,  Mat.  xxvi.  53. 
Daniel  makes  mention  of  '  thousand  thousands,'  yea, 
often  thousand  thousands,' Dan.  vii.  10.  And  to 
shew  that  their  number  exceeds  all  number,  the 
apostle  styles  them  '  an  innumerable  company  of  an- 
gels,' Heb.  xii.  22.  But  be  they  never  so  many,  they 
are  comprised  under  this  particle  all,  so  as  all  and 
every  one  of  them  must  worship  Christ. 

'  Npc  verbum  do  verbo  curabit  reddere  fidua  interpres.— 
Uor.  de  Art.  Poet.  Curaj  fuit  non  verba  et  syllabas  aucu- 
pari,  sed  aententias  dogmatum  ponere. — Hier.  ad  Fan.  de  opt. 
Gen.  Interpret.  See  the  Whole  Armour  of  God  on  Eph.  vi. 
17,  treat,  ii.  par.  2,  sec.  8. 


Yea,  if  there  be  distinct  and  different  degrees  among 
them,  and  several  orders,  all  those  degrees  and  orders, 
whether  more  or  less  eminent,  superior  or  inferior, 
are  comprehended  under  this  universal  particle  all ; 
for,  as  the  apostle  noteth  in  the  last  verse  of  this 
chapter,  they  are  '  all  ministering  spirits.'  If  they 
be  '  all  ministering  spirits  for  them  who  shall  be  heirs 
of  salvation,'  much  more  are  they  all  to  worship 
Christ ;  for  he  is  the  creator  of  all,  even  of  thrones 
and  dominions,  and  principalities  and  powers.  Col. 
i.  16.  He  is  the  head  of  all,  Col.  ii.  10,  and  he  is 
advanced  far  above  them  all,  Eph.  i.  21. 

If,  therefore,  these  titles  of  distinction,  principalities, 
powers,  &c.,  give  any  pre-eminence  to  some  of  the 
angels  above  others,  yet  that  pre-eminency  doth  not 
exempt  them  from  this  duty  of  worshipping  Christ 
Jesus,  at  whose  name  '  every  knee  must  bow,  of  things 
in  heaven  or  earth,'  Philip,  ii.  10. 

Not  without  cause  therefore  this  general  particle  all 
is  here  used  :  '  Let  all  the  angels  of  God  worship  him.' 
He  that  saith  all,  excepteth  none  at  all. 

Sec.  74.   OJ  worship. 

The  evidence  here  noted  whereby  Christ  is  declared 
to  be  more  excellent  than  all  the  angels  is  in  this  act, 
worship,  enjoined  to  angels  ;  for  he  that  is  worshipped 
is  thereby  manifested  to  be  far  more  excellent  than 
they  who  worship  him.  Worshipping  one  is  much 
diflerent  from  blessing  one.  That  is  an  act  of  the  in- 
ferior, this  of  the  superior  :  'Without  all  contradiction, 
the  less  is  blessed  of  the  better,'  Heb.  vii.  7.  And 
without  all  contradiction  the  better  is  worshipped  of 
the  less,  especially  if  worship  be  taken  as  here  in  this 
place. 

The  Hebrew  word  used  by  the  psalmist,  nn^',  pro- 
cuhitit,  incwTatus  est,  and  translated  worship,  cometh 
from  a  root  that  signifieth  to  bow  down ;  as  Isa.  li. 
23,  '  Bow  down,  that  we  may  go  over  thee.'  It  is 
most  frequently  used  in  the  last  conjugation, ^  which 
addeth  much  emphasis,  and  importeth  both  a  reci- 
procal action,  reflecting  upon  one's  self,  thus, '  He  bowed 
himself,'  1  Sam.  xx.  41,  and  also  a  thorough,  serious 
performance  thereof,  even  to  the  ground ;  and  there- 
fore the  word  earth  is  oft  added  thereto,  to  sliew  a 
bowing  as  low  as  can  be,  even  to  the  earth  or  ground, 
Gen.  xxsiii.  3.  It  is  most  frequently  used  for  an 
expression  of  honour  and  reverence  to  another,  namely, 
to  him  unto  whom  or  before  whom  this  gesture  is 
performed,  which  some  translators  set  out  by  this  para- 
phrase,^ '  They  bowed  themselves,  presenting  honour,' 
and  others  express  it  by  this  one  word,^  adore  or 
worship. 

'  Hithpael.  In  hac  conjugatione  actio  fere  est  recriproca. 
—Martin.  Gram.,  Heb.  cap.  xvi.,  et  vehementia  signiiicatur. — 
Fatin-  Instil.  Heb.  cap.  xxxvii. 

'  Inciirvarunt  ae,  honorem  exhibentea — Tremel.  et  Jun.  in 
Gen.  xxxiii.  6. 

3  Adoravit.  Vet.  Lai,  in  Gen.  xviii.  2,  et  .\ix.  1,  et  xxiii.  7. 


(iOrOE  ON  HEIiREWS. 


[Chap. 


The  Greek  word  here  used  by  the  apostle  is  some- 
what answerable  to  the  Hebi-cvv,  for  it  is  compounded 
of  a  word'  that  signifieth  to  kiss;  for  they  that  do 
honour  or  reverence  to  others,  use  to  kiss  their  mouth,' 
as  of  old  tbcy  wore  wont ;  yea  (as  now),  their*  hands, 
knees,  and  (as  it  is  done  to  the  pope)  feet  and  shoes  ; 
yea,  the  very  earth  where  they  stand. 

The  frequent  mention  of  kissing,  to  set  out  reverent 
and  humble  subjection  in  sacred  Scripture,  sheweth 
that  this  was  an  accustomed  gesture  of  testifying  reve- 
rence and  honour. 

When  Pharaoh  advanced  Joseph  next  to  himself, 
and  would  that  all  his  people  should  yield  reverent 
subjection  to  him,  thus  he  expressed  it :  'On  thy 
mouth  shall  all  my  people  kiss,  Gen.  xli.  40  ;  that  is, 
as  the  last  English  translators  have  turned  it,  shall  be 
ruled,  or  as  others,*  shall  obey,  or  shall  be  subject. 

Thus  when  Samuel  had  anointed  Saul  to  be  king, 
he  kissed  him,  1  Sam.  x.  1,  in  testimony  of  reverence 
and  subjection.  In  this  respect  Moses  kissed  his 
father-in-law,  Exod.  xviii.  7.  And  idolaters  in  this 
respect  are  said^  to  '  kiss  the  calves,'  Hosea  xiii.  2 ; 
and  they  who  would  not  yield  honour  and  subjection 
to  Baal  are  thus  set  out,  '  Their  mouth  hath  not  kissed 
him,'  1  Kings  xix.  18;  yea,  the  reverence  and  obe- 
dience which  is  required  of  sons  of  men  to  the  Son  of 
God  is  thus  expressed,  '  Iviss  the  Son,'  Ps.  ii.  12. 

But  to  let  pass  the  metaphor,  the  word  used  by  the 
apostle  doth  usually  signify,  as  here  it  is  translated, 
worship. 

Worship  is  a  reverent  manifestation  of  that  high 
esteem  which  we  have  of  another,  and  it  is  divine  or 
civil. 

Sec.  75.  Of  the  difference  betu-ecn  divine  and  civil 
worship. 

Divine  worship  is  that  which  is  performed  in  acknow- 
ledgment of  Deity,  or  any  divine  excellency  in  that  to 
whom  it  is  performed.  This  is  due  to  God  alone,*  for 
it  is  written,  '  Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve,'  Mat.  iv.  10.  That 
exclusive  particle  only  must  be  referred  to  u-orship 
as  well  as  to  serve,  or  else  it  gives  not  a  full  answer  to 
the  devil's  temptation  ;  for  where  the  devil  tempted 
Christ  to  worahip  him,    Christ  repels  it  with   this 

'  Kin  et  Ktititi,  oicidor.  Gestus  eornm  qui  venerantur  ali- 
quem.  Olim  solcbaiit,  03  et  oculos  oculari  ;  nunc  manus, 
genua,  pedes.  Populi  orientales  demittunt  se  pronos  in 
ferrnm,  eamque  ubi  ore  attigerint,  rursus  se  erigunt,  et  semel 
iterumque  vunenibnndi  saluntautesque  incurvant  corpora. 
Hinc  rr^iffxuiiv^  ad(>ro,  veneror. 

'  'Dir73  pE"  "I'D'PJJ  mper  os  tutim  otculibilur  omnia  popu- 
liu  meitt.     [Gen   xli.  40.— Ed  ] 

'  Qui  adoraut  deosculari  sclent  manuin.—//iVr.  Comment, 
in  Ilotea  xiii. 

*  LXX,  U<^n,i„rm.    Vet.  Lat.,  Obediet. 
'  Adorantes  vitulos. — Hier. 

•  Adorari  non  creaturaj,  sed  Domini  est — Chnjt.  Horn. 
xxxii.  in  John  iv. 


answer,  '  Thou  shalt  worship  the  Lord.'  Nowthe  sense 
of  the  answer  lieth  in  this,  that  God  only  is  to  be  wor- 
shipped ;  therefore  none  else.  Ncr  apostle,  Acts  x. 
2G,  nor  angel,  Rev.  xix.  10,  would  accept  such  wor- 
ship tendered  to  them,  because  it  was  proper  to  God 
alone.  Yea,  Mordecai  would  rather  hazard  his  own 
and  -all  the  Jews'  lives  than  yield  such  worship  to  a 
mere  man,  Esther  iii.  2.  The  fiery  furnace  could  not 
move  Daniel's  three  companions  to  yield  worship  to  an 
imago,  Dan.  iii.  18. 

Civil  worship  is  that  which  is  performed  in  acknow- 
ledgment of  some  eminency  or  excellency  in  them  to 
whom  it  is  performed.'  Thus  it  hath  been  performed 
to  angels  in  regard  of  their  eminency  in  glory,  Gen. 
xix.  1 ;  to  kings  for  their  eminency  in  dignity  and 
authority,  2  Sam.  xxiv.  20.  So  also  in  like  respect  to 
other  governors,  Gen.  xiii.  6  ;  and  to  parents,  Exod. 
xviii.  7,  1  Kings  ii.  19  ;  and  to  masters,  2  Sam.  xviii. 
21.  Such  worship  hath  also  been  performed  to  men 
for  the  excellency  of  parts  and  gifts  wherewith  God 
hath  endowed  them,  2  Kings  ii.  15. 

In  all  these  and  other  places,  where  reverence  is 
shewed  to  men,  the  very  word  which  the  psalmist  useth, 
Ps.  xcvii.  7,  and  is  translated  worship,  is  used  ;  so  as 
of  necessity  we  must  distinguish  betwixt  the  kinds  of 
worship,  when  it  is  done  to  the  Creator  and  when  to 
creatures. 

In  the  psalm  quoted,  and  in  this  text,  it  is  most 
manifest  that  divine  worship  is  meant,  which  angels 
are  commanded  to  yield  to  Christ,  whereupon  by  an 
undeniable  consequence  it  followeth  that  Christ  is  in- 
finitely more  excellent  than  angels. 

It  is  further  observable  that  this  duty  of  worship- 
ping Christ  is  not  left  as  an  arbitrary  matter  to  the 
angels,  to  do  it,  or  not  to  do  it,  but  it  is  put  as  a  duty 
upon  them,  and  that  by  way  of  command :  '  Let  all 
the  angels  of  God  worship  him.'  If  angels,  much 
more  men  must  worship  Christ.     See  See.  128. 

Sec.  76.  Of  the  resolution  of  the  sixth  verse. 

Ver  0.  And  again,  when  he  bringeth  in  the  first  he- 
gotten  into  the  luorld,  he  sailh,  And  let  all  the  angels  of 
God  worship  him. 

The  second  argument  to  prove  Christ's  excellency 
above  angels  is  in  this  verse.  It  is  taken  from  that 
worship  which  is  due  to  Christ ;  and  it  is  so  set  down 
as  withal  the  inferiority  of  angels  to  Christ  is  proved 
thereby. 

Two  arguments,  proving  two  distinct  points,  are 
here  couched  together. 

The  first  is  to  prove  Christ's  superiority.  It  may 
be  thus  framed  :  he  who  is  to  be  worshipped  is  greater 
than  Ihej^  who  are  to  worship  him.  But  Christ  is  to 
be  worshipped  by  angels;  therefore  Christ  is  greater 
than  angels. 

'  Adoratio  hominibus  lionorificentisB  causa  exhiberi  solet 
a  patribus,  sicut  de  Abraham  scriptuin  est,  adoravit  filioa 
lUlli.— .4ti^.  (^uett.  mper  Exo.  lib.  ii.  sec  99. 


Vek,  7.J 


GOUGE  ON 


The  second  is  to  prove  angels'  inferiority.  It  may 
be  thus  framed  :  They  who  are  to  worship,  are  in- 
ferior to  him  that  is  to  [be]  worshipped  by  them.  But 
angels  are  to  worship  Christ;  therefore  angels  are 
inferior  to  Christ. 

In  setting  down  these  arguments,  such  a  connection 
is  used  as  was  before,  ver.  5,  in  producing  two  testi- 
monies, thus,  and  ai/ain.  The  main  argument  is  set 
down  in  a  charge,  about  which  two  points  are  noted  : 

1.  The  time  when  the  charge  was  given. 

2.  The  duty  charged. 

The  time  is  set  out  by  an  act  of  God,  '  when  he 
bringeth.'  This  is  amplified,  1,  by  the  object,  'the 
first  begotten;  2,  by  the  place,  '  into  the  world.' 

In  the  duty  is  expressed,  1,  the  kind,  worship;  2, 
the  persons.     These  are  of  two  sorts  : 

(1.)  They  who  are  to  perform  the  duty,  angels. 
Angels  are  here  described, 

[1.]  By  theu-  generality,  all. 

[2.]  By  their  excellency,  of  God. 

(2.)  The  person  to  whom  the  duty  is  to  be  per- 
formed, is  expressed  in  this  relative  him,  namely,  the 
first  begotten. 

Sec.  77.  Of  the  doctrines  arising  out  of  the  sixth 
verse. 

I.  Argument  must  be  added  to  argument  to  prove 
the  same  point.  For  here  is  another  argument  than 
that  which  was  produced,  ver.  5,  to  prove  the  excel- 
lency of  Christ.  This  is  evident  by  this  transition, 
and  again.  In  the  former  verse,  testimony  was  added 
to  testimony,  to  confirm  the  same  argument ;  here 
argument  is  added  to  argument,  to  prove  the  same 
point.  That  which  God  saith  to  Moses  concerning 
two  signs,  Esod  iv.  8,  '  It  shall  come  to  pass,  if  they 
will  not  believe  thee,  neither  hearken  to  the  voice  of 
the  first  sign,  that  they  will  believe  the  voice  of  the 
latter  sign,'  may  be  applied  to  two  arguments.  See 
Sec.  63. 

II.  TJie  Son  of  God  is  begotten  of  the  Father.  See 
the  7th  Doctrine  on  ver.  5,  Sec.  65. 

III.  Christ  is  the  first-begotten  of  the  Father.  In 
what  respects  this  is  to  be  taken,  is  distinctly  shewed, 
Sec.  67. 

IV.  God  visibly  manifested  his  Son  to  men  on  earth. 
The  word   of  bringing  in   implieth  a  manifestation. 

"Under  world  men  on  earth   are   comprised.     Read 
John  i.  14  ;  1  Tim.  iii.  16  ;  1  John  i.  1. 

V.  God  speaketh  in  the  word.  Ver.  1,  Chap.  iii.  7, 
Acts  iv.  25. 

VI.  Divine  worship  is  due  to  Christ.  Ps.  ii.  11  ; 
Mat.  ii.  11  and  v.  2  ;  Luke  xxiv.  52.  For  Christ  is 
the  Son  of  God,  true  God  ;  and  the  Father  wills  '  that 
all  men  should  honour  the  Son,  even  as  they  should 
honour  the  Father,'  John  v.  23. 

VII.  Creatures  are  bound  to  worship  Christ.  The 
charge  here  set  down  importeth  as  much. 

VIII.  The  most  excellent  creatures   must   worship 


Christ.     For  angels   are  of  all  creatures  the  most 
excellent,  and  they  are  here  enjoined  to  do  it. 

IX.  No  degree  among  angels  exempteth  any  of  them 
from  subjection  to  Christ.  For  this  duty  is  enjoined 
to  them  all,  none  exempted. 

X.  Angels  are  God's  special  attendants.  In  this 
respect  they  are  here  styled  angels  of  God. 

Sec.  78.   Of  the  coherence  of  the  seventh  verse. 

Ver.  7.  And  of  the  angels  he  saith,  Who  maketh  hia 
angels  sjnrits,  and  his  ministers  a  fame  of  fire. 

To  amplify  the  former  argument,  whereby  the 
apostle  proved  the  excellency  of  Christ  above  angels, 
taken  from  the  inferiority  of  angels,  manifested  by 
their  worshipping  him,  he  addeth  another  evidence  of 
their  inferiority,  manifested  by  their  manner  of  serv- 
ing him.  And  to  shew  that  there  is  as  good  ground 
and  reason  for  this  as  for  the  former,  and  that  angels 
are  as  much  bound  to  this  as  to  that,  he  premiseth 
in  this  verse  the  like  preface  as  in  the  former,  thus, 
'  And  of  the  angels  he  saith,'  even  he  that  said,  '  Let 
all  the  angels  worship  him,'  saith  also,  '  He  maketh 
them  spirits.' 

Thus  may  this  verse  have  relation  to  that  which 
goeth  before,  as  a  fit  dependence  thereon,  and  so  this 
copulative  and  join  two  evidences  of  the  inferiority  of 
angels  together. 

It  may  also  have  a  fit  reference  to  that  which  fol- 
loweth  in  the  8th  verse  ;  and  that  as  an  evidence  of 
the  infinite  disparity  betwixt  angels  and  Christ,  which 
the  apostle  proveth  by  a  third  argument,  taken  from 
the  high  sovereignty  of  Christ,  in  the  verses  following. 
In  this  verse  there  is  one  part  of  the  dissimilitude  or 
disparity  betwixt  Christ  and  angels ;  the  other  parts 
are  in  the  8th  and  9th  verses.  The  disparity  is  this, 
angels  arej  ministers,  but  Christ  a  Lord  and  ICng. 
The  adversative  particle  but,  in  the  beginning  of  the 
8th  verse,  which  is  a  note  of  an  assumption  or  of 
opposition,  importeth  this  latter  reference. 

In  this  preface,  '  of  the  angels  he  saith,'  there  is 
some  ambiguity  in  the  particle  translated  of,  w^hg,  for 
properly  and  usually  it  signifieth  to ;  but  it  [is]  apparent 
in  the  test  quoted  that  he  speaketh  not  to  angels,  for 
he  useth  not  the  second  but  the  third  person.  The 
apostle  therefore  imitateth  the  Hebrew,  who  put  the 
particle  which  signifieth  to,  for  that  which  signifieth  of 
or  concerning  (7^  jaro  ?V),  Gen.  xx.  2,  2  Sam.  sxi.  2. 

He  expresseth  the  title  angels,  to  shew  distinctly 
what  kind  of  spirits  and  ministers  the  psalmist  meaneth, 
and  also  how  pertinent  the  text  which  he  quoteth  is 
to  the  point  in  hand. 

There  is  in  the  Greek  an  ordinary  note  of  assevera- 
tion, f/,h,  as  is  oft  translated  verily.  See  Chap.  iii.  5, 
Sec.  50. 

Sec.  79.  Of  the  various  acception  of  angels,  spirits, 
ministers,  fame  of  fire. 

This  text  is  taken  out  of  Ps.  civ.  4,  and  word  for 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


word  translated  by  the  apostle,  as  it  was  long  before 
by  the  Greek  LXX.  But  because  many  of  the  words 
are  of  diverse  significations,  sundry  expositors  do  other- 
wise take  thorn.     For, 

1.  The  word  translated  angels,  lt<^0,  missus,  nun- 
cius,  legatus,  angdus,  is  oft  put  indefinitely  for  mes- 
sengers ;  even  such  as  are  sent  of  man.  Gen.  xxxii.  3, 
or  of  God,  and  these  both  corporal  substances,  Isa. 
xlii.  19,  Blal.  iii.  1,  and  also  spii-itual,  Gen.  xxxii.  1. 

2.  The  word  translated  spirits,  ninn,  sptritus,  is 
put  for  winds,  Ezek.  xxxvii.  9  ;  for  souls  of  men,  Num. 
xxvii.  16  ;  for  angels,  ver.  14  ;  and  for  the  Holy 
Ghost,  Gen.  i.  2,  Mat.  iv.  1. 

S.  The  Hebrew  word  translated  ministers,  D*mL''D, 
ininistri,  is  applied  to  such  as  do  service  to  God, 
whether  in  the  invisible  heaven,  as  angels,  or  in  the 
visible  heavens,  as  stars,  winds,  clouds,  and  other 
meteors,  Ps.  ciii.  21,  or  on  earth,  as  children  of  men, 
Isa.  Isi.  6. 

The  Greek  word,  XnTov^youc,  according  to  the  nota- 
tion of  it,'  setteth  out  such  as  are  deputed  to  public 
services,  in  which  respect  their  ministry  is  the  more 
honourable.  I  find  it  five  times  used  in  the  New 
Testament,  in  every  of  which  places  it  importeth  a 
public  employment.  Epaphroditus,  who  was  publicly 
employed  by  the  church,  is  so  styled,  Philip,  ii.  25,  and 
governors  of  commonwealths,  Rom.  xiii.  6,  and  an 
apostle  of  Jesus  Christ,  Rom.  xv.  15,  and  Christ  him- 
self, Heb.  viii.  2,  and  the  angels  here  in  this  place. 
The  more  honourable  their  function  was,  the  more  is 
Christ's  dignity  amplified  thereby,  in  that  such  hon- 
ourable ministers  were  inferior  to  him.  See  Chap. 
vUi.  2,  Sec.  3.  , 

4.  This  phrase,  a  flame  of  fire,  bnx'N,  ignis  flam- 
mans,  or,  flaming  fire,  as  it  is  literally  taken  for 
flaming  fire  on  earth,  Ps.  Lxxxiii.  14,  and  for  the 
lightning  falling  down  from  heaven,  Ps.  xxix.  7,  so  it 
is  mystically  used  to  set  out  the  glory  of  God,  Dan. 
vii.  9,  and  the  fierceness  of  his  wrath,  Isa.  xxix.  6, 
2  Thes.  i.  8,  and  for  fervour  and  zeal,  Ps.  xxxix.  3. 

Sec.  80.  Of  the  meaning  of  the  4:th  verse  of  the  lOith 
Psalm. 

In  regard  of  the  diverse  acceptations  of  these  words, 
some  apply  them  to  airy  and  fiery  meteors,  as  to 
winds  and  lightning.  Thus  most  of  the  Jewish,  and 
many  of  our  modern  expositors^  take  these  words,  as 
if  we  should  translate  them  according  to  their  sense, 
'  Who  maketh  the  winds  his  messengers,  and  the 
lightning  his  ministers.'  Thus  they  invert  the  plain 
order  of  the  words,^  putting  that  in  the  first  place, 
namely,  spirits  or  winds,  which  in  the  text  is  in  the 
latter  place,  and  angels  or  messengers  in  the  latter, 
which  are  in  the  first.     The  like  inverting  of  order  is 

'  Quasi,  ytiiTtv^yti/i,  qui  publicum  nuinus  obierunt. 
*  Vide  Vatabl.  Annot.  iu  Pa.  civ.  4.     Oalvinus,  Musculus, 
Beza,  FlaminiuB.    Aliiqne  in  euiuietn  Psa. 
'  Prtedicatum  loco  eubjecti,  et  subjectum  loco  pricdicati. 


in  the  second  clause,  and  in  both  places  without  any 
need. 

Ohj.  In  the  former  verse  the  psalmist  speaks  of 
the  winds. 

Ans.  It  followeth  not  thereupon  that  he  must  needs 
speak  of  the  winds  in  this  verse,  for  the  scope  of  the 
psalmist  is  not  to  treat  only  of  the  winds,  but  to  set 
out  the  magnificence  of  God  iu  the  variety  of  creatures. 
The  scope  of  that  psalm  is  in  the  first  clause  of  the 
first  verse  noted  in  these  words,  '  Bless  the  Lord.' 

The  sum  thereof  is  in  these,  '  My  God,  thou  art 
great,'  &c. 

In  the  sequel  of  the  psalm  he  exemplifieth  that 
sum,  in  sundiy  particular  great  and  glorious  works  of 
God. 

He  beginneth  with  that  visible  glorious  work  which 
God  first  made,  the  light ;  to  which  he  addeth  the 
highest  visible  heaven,  ver.  2  ;  then  he  mentioneth 
the  waters,  clouds,  and  winds,  under  the  foresaid 
heavens,  ver.  3  ;  and  before  he  descendeth  lower,  to 
the  earth,  and  the  things  thereon,  he  bringeth  in  the 
angels,  whom  God  useth  to  do  his  works,  in  heaven 
and  on  earth,  ver.  4.  In  the  verses  following  he  sets 
out  God's  gi-eat  works  on  the  earth  and  waters  below. 
Thus  we  see  how  fitly  the  testimony  quoted  may, 
according  to  the  most  plain,  proper,  literal,  and  gram- 
matical sense,  be  applied  to  angels.  To  make  this 
the  clearer,  the  Greek  interpreters  set  such  an  article 
before  these  two  words,  am/els,  ministers,  as  declare 
those  other  words,  spirits,  flame  of  fire,  to  be  attributed 
to  them,  rode  dyysAouf,  roii;  Xnrou^oic. 

Many  of  the  ancient  fathers'  acknowledge  that  which 
the  Greek  and  the  last  English  translators  have  set 
down  to  be  the  true  literal  meaning  of  the  psalmist ; 
and  thereupon  infer,  that  both  the  nature  and  office 
of  those  celestial  creatures  is  noted.  For  the  word 
angel  points  at  their  office  ;  spirit,  at  their  nature. 
In  that  they  are  or  have  a  being,  they  are  spirits  ;  in 
that  they  do  this  or  that,  they  are  angels. - 

Thus  the  testimony  taken  from  the  psalmist  being 
apphed  to  angels,  is  most  pertinent  to  the  proof  of 
the  point  for  which  the  apostle  doth  produce  it.  But 
applied  to  winds  and  lightnings,  it  is  little  to  the 
purpose. 

It  is  said  that' the  apostle  applioth  that  which  is 
spoken  of  winds  and  lightnings,  to  angels,  by  way  of 
analogy  and  resemblance,  comparing  angels  to  winds 
and  lightnings  ;  and  in  similitude  referreth  that  to  the 
invisible  creatures,  which  the  psalmist  attributeth  to 
visible.' 

•  Hieron.  August.  Amob.  Prosp.  Theod.  aliique. 

"  Quroris  nomen  ejus  naturae  ?  Spiritus  est.  Quteris 
oificium  ?  Angelus  est.  £x  eo  quod  est,  spiritus  est :  £x  eo 
quod  agit,  angelus  est. — Aug.  JSnar.  in  Pi.  ciii. 

'  Sic  fere  Prosp.  Argumentum  a  simili  esse  videtur,  cum 
ad  angelos  transfert  apostolus  quod  propria  de  ventis  dictum 
eat.— Calvin  in  Dtb.  i.  7.  Chaldaaus  item  exponit  Pe.  civ.  4, 
per  similitudincra. 


Ver.  7.] 


lOUGE  ON  HEBREWS. 


47 


Ans.  1.  It  is  the  best  and  safest  to  take  the  Scrip- 
tures literally,  when  the  text  will  well  bear  it. 

2.  Similitudes  are  no  sound  proof ;  they  are  usually 
produced  rather  to  illustrate  a  point,  than  to  prove  it. 
But  here  the  apostle  citeth  the  testimony  for  a  proof  of 
the  inferiority  of  angels  to  Christ ;  as  to  the  like 
purpose  he  cited  the  former  testimony  out  of  Ps. 
xcvii.  7. 

3.  The  apostle  being  guided  by  the  same  Spirit  that 
the  psalmist  was,  was  not  ignorant  of  the  true  sense 
of  the  psalmist's  words.  We  ought  therefore  to 
intei-pret  them  both  ia  one  and  the  same  sense,  the 
rather  because  in  the  letter  they  do  punctually  agree. 

Sec.  81.  Of  angels'  inferiority  to  Christ. 

These  three  words,  made,  angels,  ministers,  import 
inferiority. 

In  that  they  are  said  to  be  made,  they  are  declared 
to  be  creatures ;  and  also  to  be  ordered  to  be  such  as 
they  are,  by  him  that  made  them  ;  which  was  the  Son 
of  God.  So  as  this  relative  ivJw  hath  reference  to 
this  clause  in  the  second  verse,  '  By  whom  he  made 
the  worlds.' 

This  phrase,  who  maketh,  nCJ?,  6  mZv,  being  of 
the  present  tense,  leadeth  us  to  a  consideration  of  that 
primary  work  of  creation,  as  if  it  were  still  in  doing  ; 
that  so  it  might  be  the  better  heeded.  For  things  in 
their  first  doing  are  most  regarded.  In  like  manner 
are  the  other  phrases  of  the  psalmist,  in  the  verses 
going  before,  Ps.  civ.  2,  3,  all  set  down  in  the  present 
tense. 

The  word  maketh,  having  relation  to  God,  intimateth 
two  things  : 

1.  Creation.  For  where  God  is  said  to  have  rested 
from  all  his  works  which  he  had  made,  Gen.  ii.  2,  and 
to  have  made  the  heaven  and  the  earth.  Rev.  xiv.  7, 
it  is  meant  created.  Express  mention  is  made  of  the 
creation  of  angels.  Col.  i.  16. 

2.  Ordination,  or  disposing  things  to  this  or  that 
use.  Thus  God  is  said  to  have  made  his  Anointed  the 
head  of  the  heathen,  Ps.  xviii.  43,  and  to  have  made 
his  saints  kings  and  priests,  Eev.  i.  6 ;  that  is,  to  have 
ordered  and  disposed  them  to  such  and  such  digni- 
ties. 

In  both  these  senses  is  this  phrase,  '  he  maketh,' 
here  used.  He  maketh  them  spirits,  that  is,  he 
createth  them  spiritual  substances  ;  he  maketh  them 
a  flame  of  fire,  that  is,  he  ordereth  and  disposeth  them 
to  be  as  a  tlame  of  fire  in  doing  his  will. 

That  this  word  is  here  in  both  these  senses  to  be 
taken,  is  evident  by  that  which  in  the  verses  following 
isjspoken  of  Christ  in  opposition  to  angels.  Here 
they  are  styled  messengers  and  ministers ;  but  he, 
God  and  King,  verse  8.  They  made  ;  but  he  the 
Lord  and  IMaker,  verse  10.  So  as  there  is  here  noted 
as  great  a  difference  betwixt  Christ  and  angels  as  be- 
twixt king  and  ministers.  Creator  and  creatures.  The 
inferiority  therefore  of  angels  to  Christ  is  very  great. 


Sec.  82.  Of  the  title  angel. 

The  title  angel,  whereby  they  who  are  here  spoken 
of  are  difl'erenced  from  other  sorts  of  creatm-es,  implieth 
also  inferiority  and  subjection. 

The  title  (though  used  in  most  languages)  is  taken 
from  the  Greek  tongue  ;  and  according  to  the  most 
proper  notation  of  it,  signifieth  a  messenger  :'  for  it 
is  derived  from  a  verb  that  signifieth  to  tell,  report, 
or  declare  a  message.  So  also  the  Hebrew  word, 
which  signifieth  an  ambassador  or  messenger,*  is  put 
for  an  angel.  So  as  in  the  original  languages  of  sacred 
Scripture,  any  kind  of  messenger  is  styled  angel, 
whether  sent  of  God  or  man. 

The  Hebrew  frequently  useth  the  word  for  a  mes- 
senger of  men,  and  that  sent  in  public  employments,^ 
commonly  called  an  ambassador :  or  on  any  other 
message ;  as  he  that  brought  the  evil  tidings  to  Job, 
i.  14 ;  and  John's  messengers,  Luke  vii.  24.* 

Thus  may  the  word  be  expounded.  Acts  xii.  15, 
where  the  disciples,  upon  a  maid's  affirming  that  Peter 
was  at  the  door,  say,  '  It  is  his  angel ;'  that  is,  his 
messenger,  or  one  sent  from  him. 

Angel  being  put  for  one  sent  of  God,  is  put  for  a 
created  or  uncreated  messenger.  Created  messengers 
are  visible  or  invisible  ;  visible  are  extraordinary  or 
ordinary. 

Ordinary  created  visible  messengers  of  God  called 
angels,  are  priests  under  the  law,  Mai.  ii.  7,  and 
ministers  under  the  gospel.  Rev.  i.  20. 

Extraordinary  ones  were  prophets.  Judges  ii.  1,  4. 
In  particular,  John,  the  forerunner  of  Christ,  Mai. 
iii.  1,  Mark  i.  2. 

Invisible  messengers  of  God  are  the  celestial  spirits 
that  are  here  meant.  All  those  spirits  were  at  first 
made  good ;  and  so  messengers  according  to  God's 
mind  and  heart ;  but  many  of  them  sinned  and  kept 
not  their  first  habitation,  2  Peter  ii.  4,  Jude  6,  and 
became  devils  ;  yet  are  they  sent  and  used  of  God  as 
messengers  and  ministers  of  his  just  vengeance  ;  and 
thereupon  first  called  angels,  1  Cor.  vi.  3.  And 
where  it  is  said  that  the  Sadducees  say,  '  There  is 
neither  angel  nor  spirit,'  Acts  xxiii.  8,  both  good  and 
evil  angels  is  meant ;  so  also  Rom.  viii.  30.  But  for 
the  most  part  where  this  title  angel  is  attributed  to 
an  evil  spirit,  some  note  of  distinction  is  added  thereto, 
to  demonstrate  what  kind  of  angel  is  meant;  as  'angels 
of  the  devil,'  Mat.  xxv.  41  ;  '  angels  of  the  dragon,' 
Rev.  xii.  9  ;  '  angel  of  the  bottomless  pit,'  Rev.  ix. 
11  ;  '  angels  that  sinned,'  2  Peter  ii.  4  ;  '  angels  that 
kept  not  their  first  estate,'  Jude  6. 

Sec.  83.  Of  the  title  angel  given  to  Christ. 

There  is  one  eternal,  uncreated  angel,  oft  mentioned 

*    ayyiXa;  NunciuS^  aTO  TOU  ayyiXXm^  nunciafe, 

^  'INPD  Angelus,  Nunciua,  Legatus.  Nuncii  Grseci  Angeli 
dicuutur. — Aug.  de  Gen.  ad  lit.  cap.  xix. 
'  D"?ty  'DS?D,  Legati  pads,  Isa.  xxxiii.  7. 

^    uyyi^o;  luavvov. 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


in  Scripture,  even  the  Son  of  God,  the  second  person 
in  sacred  Trinity.  For  it  pleased  the  Father  to  com- 
municate his  sacred  counsel  and  sacred  will  to  sons 
of  men  by  his  own  Son  ;  who  was  in  that  respect  a 
kind  of  messenger  from  his  Father  to  men,  and  styled 
an  angel ;'  yea,  and  appeared  to  men  before  his  incar- 
nation, in  that  form  and  manner  which  angels  did  ; 
yet  are  there  manifest  evidences  to  demonstrate  that 
the  Son  of  God  is  meant,  when  this  title  amjel  is 
attributed  to  him  ;  such  as  these  that  follow : 

1.  Archangel,  Jude  9.  By  this  title  the  prince 
and  head  of  angels,  which  is  Christ  Jesus,  is  set  out; 
for  he  is  there  called  Michael,  which  name  is  given  to 
Christ,  Dan.  x.  13,  21,  and  xii.  1,  Rev.  sii.  7.  The 
notation  of  the  name  Michael,  7N'3'D,  uho  as  God? 
importeth  as  much.^  He  is  also  called  Jehovah,  Zech. 
iii.  2  ;  it  is  said,  that  Jehovah  buried  Moses,  Deut. 
xxxiv.  5,  6.  And  surely  the  same  Jehovah,  this 
Michael,  suflered  not  Satan  to  discover  the  place  where 
Moses  was  buried.  AVe  read  but  of  one  archangel 
in  sacred  Scripture. 

2.  Head  of  principalities  and  powers,  Col.  ii.  10. 
This  the  apostle  speaketh  of  Christ. 

3.  Angel  of  the  covenant,  Mai.  iii.  1.  That  angel 
in  whom  God's  covenant  with  man  is  made  and  con- 
firmed.^ 

4., Angel  of  God's  presence,  Isa.  Ixiii.  9.  Or,  word 
for  word,  '  angel  of  his  face,'  that  is,  the  '  express 
image  of  his  person,'  who  is  ever  before  God's  face  to 
make  intercession  for  us. 

5.  God's  proper  title,  which  is  Jehovah  ;  whereso- 
ever he  that  appeared  as  an  angel,  and  is  styled  an 
angel,  hath  this  title  Jehovah  attributed  to  him,  there 
Christ  Jesus  is  meant.  On  this  ground  it  is  evident 
that  the  angel  which  appeared  to  Moses  in  the  bm-n- 
ing  bush  was  Christ,  because  he  is  called  Jehovah, 
Exod.  iii.  3,  4.  By  a  like  evidence  it  is  manifest  that 
the  angel  which  spake  to  Jacob  in  a  dream  was  Christ, 
because  he  said  of  himself,  '  I  am  the  God  of  Bethel,' 
&c..  Gen.  xxxi.  11,  19. 

6.  When  the  name  is  declared  to  be  secret  or  ivon- 
derj'id,  as  Judges  siii.  8.  Wonderful  is  one  of  the 
titles  whereby  the  Son  of  God,  true  Jehovah,  is  set 
out,  Isa.  ix.  G. 

7.  When  divine  effects  are  wrought  by  him  that  is 
styled  angel ;  as,  to  deliver  from  all  evil,  Cien.  xlviii. 
16  ;  to  put  fear  and  terror  into  the  heart  of  stout 
enemies,  Exod.  xiv.  19,  24,  25  ;  and  to  bring  Israel 
out  of  Egyjjt  after  such  a  manner  as  they  were  brought 
out.  Num.  XX.  IG. 

8.  When  divine  worship  is  rightly  given  to  him  that 
is  called  angel ;  I  say  rightly,  because  divine  worship 

'  In  inultia  looia  domiiuis  uoslcjr  atquo  salvator  angeluB 
Dei  dicitur. — Uier.  Comment,  in  Agg.  i. 

»  Quis  sicut  Deus,  vel  quia  par  Ueo?  Michaelom  Christum 
intelligo. — Aug.  in  Apoc.  Horn.  ix. 

'  Salvator  angolua  tealuiacuti  apollalur. — Uier.  Com.  in 
Mai.  iii. 


may  and  hath  been  given  to  created  angels.  Col.  ii. 
18,  Rev.  xix.  10,  and  xxii.  8,  9.  But  by  divine  wor- 
ship rightly  and  duly  given,  one  of  the  angels  that 
appeared  to  Abraham  is  manifested  to  be  Jehovah, 
Gen.  xviii.  2  ;  and  the  angel  with  whom  Jacob 
wrestled.  Gen.  xxxii.  2G  ;  for  Jacob  made  supphca- 
tion  unto  him,  Hosea  xii.  4. 

This  uncreated  angel,  the  Son  of  God,  true  Jeho- 
vah, is  not  meant  by  the  apostle  in  this  text ;  for  he 
speaks  in  the  plural  number,  amjels,  as  of  many,  and 
those  made  or  created,  yea,  and  ministers.  Nor  doth 
he  mean  sons  of  men  ;  for  he  styles  them  spirits, 
meaning  angelical  and  celestial  spirits,  who  are  usually 
and  properly  called  angels.     These  are  here  intended. 

Sec.  84.  Of  the  names  given  to  angels. 

That  we  may  the  better  discern  the  excellency  of 
these  angels,  and  therewithal  the  excellency  of  Christ, 
who  is  preferred  before  them,  I  will  distinctly  note, 

1.  The  titles  attributed  to  them  in  Scripture. 

2.  Their  nature  ;  for  they  are  spirits.     See  Sec.  8G. 

3.  Their  properties  ;  for  they  are  a  flame  of  fire. 
See  Sec.  93. 

4.  Theii-  functions  ;  for  they  are  ministers.  See 
Sec.  9G,  &c. 

One,  and  but  one,  proper  name  is  in  sacred  Scrip- 
ture attributed  to  an  angel,  that  is,  Gabriel,  Dan.  viii. 
16,  and  ix.  21 ;  Luke  i.  19,  26.  According  to  the 
notation  of  this  name,  it  signifieth  a  strong  man  of 
God.  It  may  be  a  name  common  to  any  angel  deputed 
of  God  to  any  special  function,  or  sent  on  any  special 
message. 

There  is  another  name  attributed  to  him  that  is 
styled  archangel,  who  is  Christ,  as  we  shewed  before, 
Sec.  83. 

There  are  other  names  mentioned  in  the  books 
called  Apocrypha  :  as  Raphael,  physic  of  God,  Tobit 
iii.  17  ;  Uriel,  /ire  of  God,  2  Esdras  iv.  1  ;  Jeremiel, 
mercy  of  God,  2  Esdras  iv.  36;  Salathiel,  ashed  of  God, 
2  Esdras  v.  16. 

There  are  also  sundry  other  names  reckoned  up  by 
the  Jewish  rabbins,  which,  because  they  want  suffi- 
cient authority,  I  pass  by. 

Other  titles  are  attributed  to  them  in  sacred  Scrip- 
ture to  set  out  their  nature  or  offices,  or  excellency  in 
one  kind  or  another.     They  are  these  which  follow  : 

1.  Spirits.  This  title  declares  the  common  nature 
of  them  all,  which  is  spiritual. 

2.  Ministers.  This  poiutoth  at  their  general  office, 
which  is  to  minister  to  God  himself,  to  the  Son  of 
God,  and  to  sons  of  men,  as  we  shall  hereafter  more 
distinctly  shew. 

8.  Men  of  God.  So  was  the  angel  that  appeared  to 
Manoah  styled.  Judges  xiii.  6,  9.  He  is  called  a  man, 
because  he  appeared  in  the  shape  of  a  man ;  and  a 
man  of  God,  because  he  came  from  God,  and  was  sent 
by  God.  Though  this  angel  were  the  Son  of  God, 
yet  the  title  is  given  nnto  him,  as  he  appeared  like  an 


Ver. 


GOUGE  OX  HEBREWS. 


angel,  and  may  be  well  reckoned  among  the  titles 
given  to  angels. 

4.  Sons  of  God,  Job  i.  6.  Thus  they  are  called, 
not  only  because  they  received  their  being  from  God, 
and  are  sustained  by  him,  but  also,  being  once  made 
after  the  image  of  God,  they  still  retain  that  image. 

5.  Gods.^  So  doth  that  word  signify  which  we 
translate  angels,  Ps.  viii.  5.  It  is  attributed  to  angels 
to  set  out  their  excellency  ;  for  excellent  things  are  in 
Canaan's  dialect  styled  gods,  Ps.  Ixxxii.  1,  6.  The 
same  title  is  given  them  Ps.  xcvii.  7,  and  translated  gods. 

6.  Cherubim,  Gen.  iii.  24,  Ezek.  x.  1.  Cherub 
taken  indefinitely  importeth  a  figure  or  image  ;  most 
usually  a  resemblance  of  a  young  man.  So  were 
angels  set  out  when  a  resemblance  or  picture  was  made 
of  them,  and  when  they  appeared  in  a  visible  shape. 
They  appeared  in  the  shape  of  a  man,  to  shew  they 
were  creatures  of  knowledge  and  understanding^  (as 
men  endued  with  reasonable  souls  are) ;  and  of  a 
young  man,  to  set  out  their  beauty,  vigour,  strength, 
and  other  like  excellencies  appertaining  to  youth. 

7.  Seraphims.  This  title  is  twice,  and  only  twice, 
attributed  to  angels,  Isa.  vi.  2,  6.  The  title  cometh 
from  an  Hebrew  root,^  that  signifieth  to  burn.  It  is 
attributed  to  those  fiery  serpents  which  in  the  wilder- 
ness bit  and  stung  the  people  to  death,  Num.  xxi.  6. 

Angels  are  called  seraphim,*  either  from  the  par- 
ticular act  of  theirs  in  touching  the  prophet's  lips  with 
a  burning  coal,  Isa.  vi.  6,  or  else  more  indefinitely 
from  their  fervent  zeal  in  executing  the  will  of  their 
Lord.  In  allusion  hereunto,  it  is  thus  written  :  '  He 
maketh  his  angels  spirits  ;  his  ministers  a  flame  of 
fire,'  Ps.  civ.  4. 

8.  Watchers.^  He  that  is  styled  a  watcher,  Dan. 
iv.  13,  was  an  angel,  and  by  the  ancient  Greek  trans- 
lators of  the  Old  Testament  is  so  called.  The  plural 
number,  watchers,"  is  used  Dan.  iv.  17.  This  title 
is  given  to  angels, 

(1.)  In  regard  of  their  nature  ;  for  they  being  spirits 
are  not  subject  to  heaviness,  drowsiness,  and  sleepi- 
ness, but  wake  and  watch  continually  day  and  night. 

(2.)  In  regard  of  their  function,  which  is  '  alwaj's 
to  behold  the  face  of  God,'  Mat.  xviii.  10,  and  to  be 

'  D'npS.  In  Hebi-seo  pro  eo  quod  est  ab  angelis,  qui 
dicuntur,  D'Dxbo,  Deum  habet,  hoc  est,  D»n'?X.« 

^  Cherubim  interpretantur  scientim  multitudo  —  Hier.  Com- 
ment, in  Ezek.  xxviii.     Ita  fere  Chrys.  de  iiicompr.  Dei  Nat. 
Horn.  iii.     See  Chap.  ix.  ver.  4,  Sec.  32. 
_  '  eipE*,  seraphim.    Prseterhuuc  locum  in  Soripturis  canoni- 
cis  alibi  legisse  me  nescio. — Ilicr.  in  Isa.  vi. 

*  Seraphim  interpretaui  m  ;,-  .,7^  :  qnnd  nos  dicers  pos- 
sumus  incendenles,  she  .  ;vt;,  iHud  quod  alibi 
legimus,  'qui  facit  auK.;  .  ,;  u,,  et  miiiistros  suos 
ignem  urentem.'— /iici-.  Cuj,u„u.l.  m  Uu.  vi.  Sic  Clirys.  loc. 
«''"'•  ^  TJ?,  «yya«. 

*  P"l'y.  1'y,  significat  angelos,  quod  semper  vigilent,  et 
ad  Dei  imperium  sint  parati.— //!«-.  Comment,  in  Dan.  iv. 


understand  i 


it  stands  in  llie  original,  tliough 


ever  ready  at  hand  to  do  his  will,  Ps.  ciii.  20.     This 
they  cannot  do  without  continual  watching. 

(3.)  In  regard  of  that  constant  continual  care  which 
they  have  to  keep  saints  from  the  manifold  dangers 
whereunto  they  are  subject.  Saints  have  enemies 
which  continually  watch  night  and  day  to  do  them 
some  mischief :  '  Your  adversary  the  devil,'  saith  an 
apostle,  1  Peter  v.  8,  '  as  a  roaring  Hon,  walketh 
about,  seeking  whom  he  may  devour.'  The  good 
angels  therefore  continually  watch  to  keep  them  safe 
from  his  clutches.  In  relation  to  their  continual 
watchfulness,  angels  are  said  to  be  '  full  of  eyes  round 
about,'  Ezek.  i.  18. 

9.  Holy  ones.  So  they  are  called  Dan.  iv.  13,  17. 
There  these  two  titles,  u-atcher  and  holy  one,  are  ap- 
plied to  one  and  the  same  person.  This  title  is  given 
unto  them  in  regard  of  that  holiness  wherein  they 
were  at  first  created,  and  m  which  they  still  abide  ; 
which  maketh  them  to  delight  in  hohness,  and  to 
practise  holiness.  Therefore  they  are  justly  styled 
holy  angels,  Mark  viii.  38,  Mat.  xxv.  31. 

10.  God's  host.  Angels  are  so  called, '  Gen.  xxxii. 
ii.  ;  Ps.  ciii.  21  ;  Luke  ii.  13  ;  and  that  because  God 
useth  them  as  an  host  to  protect  his  saints,  2  Kings 
vi.  17  ;  and  to  destroy  his  enemies,  2  Chron.  xxxii. 
21  ;  Eev.  sii.  7. 

11.  Thrones;  Soo'ra/,  Col.  i.  16.  This  word  must 
needs  be  expounded  metonymically  (if  it  be  applied  as 
many  ancient  and  later  divines  apply  it,^  to  angels)  ; 
for  thrones,  properly  taken,  are  royal  seats,  made  for 
kings  to  sit  upon,  and  then  especially  when  they  shew 
forth  their  magnificence.  In  this  proper  signification 
many  judicious  divines'  take  this  word  thrones  to  be 
used,  Col.  i.  16,  and  apply  it  to  the  invisible  heavens, 
where  God  especially  setteth  out  the  glory  of  his 
majesty.  Therefore  heaven  is  said  to  be  God's 
throne.  Mat.  v.  34 ;  and  for  excellency's  sake  the  plural 
number  may  be  used.  But  applied  to  angels,  they 
are  so  called  in  regard  of  their  dignity  and  excellency ; 
being  fit  to  sit  on  thrones,  at  least  in  comparison  to 
other  creatures.  Thus,  tropically,  thrones  are  put  for 
such  as  sit,  or  are  worthy  to  sit,  on  thrones. 

12.  Dominions;  KuoioTr,T£i,  Col.  i.  16.  This  title 
is  fitly  added  to  the  former,  to  shew  that  God,  who 
hath  conferred  such  excellency  and  dignity  on  angels, 
as  the  fore-mentioned  title  thrones  implieth,  hath  also 
given  them  dominion  and  rule  ;  whereby,  as  lords 
under  God,  they  order  and  govern  matters  and  per- 
sons in  the  world.  The  devils  have  a  dominion  and 
government  over  wicked  ones  ;  in  which  respect  they 
are  styled  '  rulers  of  the  darkness  of  the  world,'  Eph. 
vi.  12,  and  that  for  executing  greater  vengeance  on 

'  Castia  Dei  quae  vidit  Jacob  in  itinere,  nulla  dubitatio 
est,  quin  angelorum  fuerit  multitudo  :  ea  quipi)e  in  Scrip- 
turis  militia  Cttli  nominatur. — Axg.  qucest.  super  Gen.  cap. 

2  Chrys.  Hier.  Theoph.  Aug.  Erasm.  Zanch.,  aliique. 
s  Calv.  Comment,  in  Col.  i.  16.     Dan.  Isagog.  Chr   Par. 
ii.  cap.  14. 

D 


50 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


them.     In  like  manner  may  good  angels  have  domi- 
nion for  procuring  and  effecting  greater  good. 

13.  Piindpatilics ;  a^-^a.).  Col.  i.  16.  This  title 
is  Bomewhnt  more  special  than  the  former.  Domi- 
iiioim  indfCiiiiloly  and  generally  note  such  as  have  au- 
thority, without  respect  to  any  particular  jurisdiction  ; 
hvit pniivijialilies  are  such  as  have  a  special  and  peculiar 
jurisdiction.  In  this  sense  the  apostle  admonisheth 
Christians  to  be  '  subject  to  principalities,'  Titus  iii.  1, 
that  is,  to  such  as  have  authority  over  them  in  parti- 
cular;  for  every  one  is  not  bound  to  be  subject  to 
every  dominion.  This  title  is  attributed  to  good 
angels,  Eph.  iii.  10,  Col.  i.  10,  because  God  doth 
oft  set  some  of  them  over  particular  polities,  and 
kingdoms,  and  persons.  It  is  also  applied  to  evil 
angels,  Eph.  vi.  12,  Col.  i.  15,  because  for  their 
greater  advantage  they  take  to  themselves  special  ju- 
risdiction over  particular  places  and  persons. 

14.  Pollers;  i^ouaScci,  Col.  i.  IG.  The  Greek 
word  properly  signifieth  that  right  which  governors 
have  to  exercise  their  authority :'  so  is  our  English 
word  power  oft  used;  as  John  x.  18,  where  Christ 
thus  saith,  '  I  have  power,'  i^ouaiav  "^yjti,  '  to  lay  down 
my  hfe,  and  I  have  power  to  take  it  again ;'  and  where 
Peter  saith  to  Ananias,  of  the  price  which  he  had  for 
his  land,  '  Was  it  not  in  thy  power  ?'  h  rp  arj  i'^oveicf, 
Acts  V.  4.  This  title  then  sheweth  that  angels  have 
a  good  right  to  that  government  which  they  take  upon 
them. 

OliJ.  These  titles,  principalities  and  powers,  are  at- 
tributed to  devils,  Eph.  vi.  12,  Col.  ii.  15. 

Ans.  The  same  titles  may  be  applied  to  different 
persons  in  different  respects.  This  great  title  God  is 
attributed  to  the  Creator,  to  angels  and  men  ;  yea, 
and  to  the  devil  too,  2  Cor.  iv.  4.  The  different 
respects  wherein  the  foresaid  titles  are  given  to  good 
and  evil  angels  are  these  : 

(1.)  Good  angels  are  principalities  and  powers  by 
God's  special  appointment.  God  hath  given  them 
the  dominion  which  they  have,  and  a  right  thereunto. 
Devils  have  thehs  by  a  divine  permission ;  yet  they 
are  but  usurpers  thereof. 

(2.)  Good  angels  are  principalities  and  powers  over 
saints  especially,  and  most  properly  for  their  good  ; 
but  devils  are  over  the  wicked,  in  which  respect  they 
are  said  to  be  '  rulers  of  the  darkness  of  this  world,' 
Eph.  vi.  12  ;  and  that  in  judgment,  to  execute  ven- 
geance on  them  ;  and  in  this  respect  God  may  be  said 
to  make  them  principalities  and  powers,  to  bo  his  exe- 
cutioners to  inflict  the  sorer  vengeance. 

15.  Miijhtx;  ium/isii,  Rom.  viii.  38.  This  title 
imports  strength  and  ability  to  accomplish  what  they 
undertake.  In  this  respect  they  are  said  to  be  '  mighty 
in  strength  ;'  ns  »13J,  or,  as  our  English  translate  it, 
to  '  excel  in  strength,'  Ps.  ciii.  20.  Many  instances 
are  throughout  the  Scriptures  given  of  their  might 
and  strength. 

'  iliTtxi,  lieere.     Inde,  iJtuWa,'  licentia,  jus,  pottitat. 


Sec.  61.  0/  the  like  excellencies  of  every  anf/el. 
Concerning  the  fore-mentioned  titles,  two  things  are 
to  be  observed : 

1.  That  many  of  them  are  not  simply  and  properly 
to  be  taken  (as  if  angels  were  indeed  flames  of  fire, 
or  fair  youths,  or  sat  on  thrones),  but  by  way  of  simi- 
litude, the  more  conspicuously  to  set  out  sundry 
excellencies  in  them. 

2.  That  the  distinct  titles  do  not  so  much  set  out 
distinct  persons,  or  orders,  or  degrees  among  the 
angels,  as  distinct  properties,  gifts,  and  excellencies  in 
them  ;  as  is  evident  by  this  phrase  applied  to  angels 
in  four  several  apparitions  :  '  they  four  had  the  face 
of  a  man  and  the  face  of  a  lion  on  the  right  side  ;  and 
they  four  had  the  face  of  an  ox  on  the  left  side  ;  they 
four  also  had  the  face  of  an  eagle,'  Ezek.  i.  10.  So 
as  one  was  not  as  a  man  alone,  and  another  as  a  lion, 
and  a  third  as  arl  ox,  and  a  fourth  as  an  eagle  ;  bnt 
all  four  had  one  likeness.  Hereby  it  was  implied, 
that  every  angel  was  prudent  as  a  man,  courageous  as 
a  Hon,  laborious  as  an  ox,  swift  as  an  eagle.  In  like 
respects  the  same  person  was  called  a  prophet,  a  man 
of  God,  and  a  seer,  1  Sam.  iii.  20  and  ix.  6,  11.  And 
the  same  thing  a  dream,  a  vision,  a  revelation,  Dan. 
ii.  28  ;  see  chap.  ii. 

Thus  much  of  the  titles  attributed  to  angels. 

Sec.  86.  Of  the  nature  of  angels. 

Angels  are  created  spirits  subsisting  in  themselves. 
Every  word  m  this  brief  description  so  makes  to  the 
nature  of  angels,  as  it  distinguisheth  them  from  all 
others. 

1.  They  are  spirits  ;  so  they  are  expressly  called  in 
thisverse  andverscl4.  This  importeth  both  their  being, 
and  also  the  kind  of  their  being.  Spirits  are  sub- 
stances, and  have  a  true  real  being,  as  the  souls  of 
men  have,  which  are  styled  spirits,  Eccles.  xii.  7, 
Heb.  xii.  9,  23. 

The  offices  deputed  by  God  to  angels,  the  great 
works  done  by  them,  the  excellent  gifts  wherewith 
they  are  endued  (as  knowledge,  wisdom,  holiness, 
strength,  &c.),  do  plainly  demonstrate  that  they  are 
true  real  substances. 

Hereby  they  are  distinguished  from  all  mere  imagi- 
nations and  phantasies,  which  are  conceptions  in  men's 
minds  of  such  things  as  never  were,  nor  ever  had  any 
true  being  at  all ;  as  those  intelliflenliw  which,  philoso- 
phers conceit,  do  turn  the  celestial  orbs. 

They  are  also  hereby  distinguished  from  physical 
qualities,  philosophical  accidents,  and  from  mere  mo- 
tions, affections,  inspirations,  and  such  other  things 
as  have  no  true  real  being  at  all. 

The  title  spirit  doth  further  import  their  kind  of 
being  to  be  spiritual,  which  is  the  most  excellent  btini,' 
that  can  be.  Heroin  it  is  like  to  the  divine  being  ; 
for  '  God  is  a  spirit,'  John  iv.  24. 

Hereby  the  being  of  angels  is  distinguished  from  all 
kind   of  corporeal   substances,   which   are  sensible,    i 


Vkk.  7.] 


GOUGE  ON  HEBREWS. 


visible,  subject  to  drowsiness,  wearmess, 

fainting,  diminutions,  decay,  destruction,  and  sundry 

other  infirmities,  to  which  spirits  are  not  subject. 

2.  They  are  created.  This  was  proved  before, 
Sec.  81. 

Hereby  angels  are  distinguished  from  their  Creator, 
who  is  a  spii'it,  but  uncreated.  Angels  are  styled 
gods,  and  sons  of  God  (as  was  shewed  Sec.  70),  and 
endued  with  sundry  excellencies  above  other  crea- 
tures ;  yet,  being  created,  neither  are  they  to  be  ac- 
counted truly  and  properly  gods,  nor  anything  proper 
to  the  Deity  is  to  be  attributed  or  done  to  them. 

3.  They  subsist  in  themselves.  Though  they  have 
their  being  from  God,  and  are  preserved,  sustained, 
and  every  way  upheld  by  God,  so  as  they  have  their 
subsistence  from  God,  yet  God  hath  so  ordered  it  as 
it  is  in  themselves.  Angelical  spirits  have  neither 
bodies  nor  any  other  like  thing  to  subsist  in. 

Hereby  they  are  distinguished  from  the  souls  of 
men,  which  are  spirits,  Luke  xxiii.  46,  Heb.  xii.  23, 
but  have  their  subsistence  properly  in  their  bodies. 
This  phrase.  Gen.  ii.  7,  '  God  breathed  into  man's 
nostrils  the  breath  of  life,  and  he  became  a  living 
soul,'  imports  as  much.  So  doth  this  philosophical 
principle.  The  soul  in  infusing  it  into  the  body  is 
created,  and  in  the  creation  of  it  is  infused.^ 

True  it  is  that  the  soul  may  be  separated  from  the 
body,  and  retain  the  spiritual  being  which  it  hath  ; 
but  so  as  it  longeth  after  the  body,  and  is  restless  till 
it  be  reunited  to  the  body  :  '  We  would  not  be  un- 
clothed,' that  is,  we  do  not  simply  desire  a  putting  oil' 
the  body  from  the  soul,  '  but  clothed  upon,'  that  is, 
have  immortality  put  upon  our  bodies,  without  sepa- 
rating their  souls  from  them,  2  Cor.  v,  4.  As  for  the 
souls  which  are  separated  from  their  bodies,  they  cry, 
'  How  long,  0  Lord,  holy  and  true,'  Rev.  vi.  10.  This 
shews  a  desire  of  union  with  their  bodies  again. 

Angels  being  God's  special  messengers,  they  were 
thus  constituted  spirits  subsisting  in  themselves,  that 
they  might  be  the  more  fit  messengers  and  ministers 
to  execute  God's  will  more  readily,  more  speedily,  and 
every  way  more  thoroughly.  For,  being  spirits,  they 
are  not  hindered  by  such  incumbrances  and  infirmities 
as  bodies  are  ;  and,  subsisting  in  themselves,  they 
need  not  such  otymia,  such  instruments  and  parts  of 
a  body,  as  the  souls  of  men  do. 

This  of  the  nature  of  angels. 

Sec.  87.  Of  the  knowledge  of  anr/els. 

The  properties  of  angels  are  many,  and  those  very 
excellent  ones.  Some  of  the  principal  are  these  which 
follow  : 

1.  Great  knowledge.  For  they  are  intellectual  or 
understanding  creatures,  able  to  conceive  any  mys- 
teries that  are  or  shall  be  revealed.  They  understand 
according  to  the  spiritual  power  of  an  angelical  mind, 

'  Creaudo  infunditur,  ct  infuuilendo  creatur. 


comprehending  all  things  that  they  will  together  most 
easily.^  Angels,  being  in  heaven,  know  all  the  counsel 
of  God  that  is  there  made  known.  That  which  Christ 
saith  of  them.  Mat.  xviii.  10,  '  In  heaven  they  do 
always  behold  the  face  of  my  Father,'  implieth  that 
they  are  privy  to  the  whole  counsel  of  God  revealed 
in  heaven  ;  yea,  on  earth  also  they  frequent  the  as- 
sembly of  saints.  Thereby  they  come  to  know  the 
whole  counsel  of  God  on  earth  made  known  to  the 
church.  In  this  respect  the  apostle  saith,  that  'Unto 
the  principalities  and  powers  in  heavenly  places  is 
made  known  by  the  church  the  manifold  wisdom  of 
God,'  Eph.  iii.  10.  They  are  very  inquisitive  after 
all  divine  mysteries  ;  for  of  those  things  which  pro- 
phets foretold,  and  apostles  preached,  it  is  thus  said, 
'  which  things  the  angels  desire  to  look  into,'  1  Peter 
i.  12.  This  restrictive  phrase,  '  no,  not  the  angels,' 
Mark  xiii.  32,  importeth  the  great  measure  of  know- 
ledge which  angels  have  ;  for  it  followeth,  '  nor  the 
Son  :'  '  Of  that  day  and  that  hour  knoweth  no  man, 
no,  not  the  angels  which  are  in  heaven,  neither  the 
Son.'  By  the  two  last  phrases  it  is  implied  that  if 
any  creatures  knew  that  secret,  surely  the  Son  and 
the  angels  would  know  it. 

Obj.  It  is  an  impeachment  of  their  knowledge  not  to 
know  all  things. 

Ans.  It  is  no  impeachment  of  a  creature's  know- 
ledge not  to  know  such  things  as  belong  not  to  him  to 
know  ;  which  are  such  as  '  the  Father  hath  put  into 
his  own  power,'  Acts  i.  7  ;  and  many  things  to  come, 
Isa.  xli.  23 ;  and  the  thoughts  of  men's  hearts, 
1  Kings  viii.  39 ;  and  any  secret  which  belongs  to  the 
Lord,  Deut.  xxix.  29. 

Satan  deluded  our  first  parents  by  suggesting  to 
them  a  conceit  of  knowledge  of  more  than  was  meet 
to  be  known. 

The  gift  of  knowledge  which  angels  have  is  the 
rather  necessary,  because  their  main  function  is  to 
be  God's  messengers,  to  declare  and  execute  his 
will ;  which  they  cannot  well  do  without  knowledge 
thereof. 

Sec.  88.  Of  the  prudence  of  angels. 

A  second  property  of  angels  is  prudence.  This  is 
usually  joined  with  knowledge  ;  for  knowledge  works 
prudence,  and  prudence  directeth  knowledge.  An 
apostle,  therefore,  thus  coupleth  them  together,  '  Who 
is  a  wise  man,  and  endued  with  knowledge  ? '  James 
iii.  13.  Wisdom  presupposeth  knowledge,  yea,  also 
it  '  findeth  out  knowledge  of  witty  inventions,'  Prov. 
viii.  12.  It  maketh  men  find  out  more  and  more 
knowledge,  and  that  of  more  than  ordinary  and  vulgar 
things.  In  regard  of  that  excellent  wisdom  which 
angels  have,  Tyrus,  which  was  counted  very  wise,  is 
styled  a  cherub,  that  is,  an  angel,  Ezek.  xxviii.  3,  4, 

'  Secundum  potentiam  spiritalem  mentis  angelicse,  cuncta 
qiioo  -voluerit,  simul  notitia  facillima  compreliendeutem — 
A  iiij.  de  Gen.  ad  lit.  lib.  iv.  cap.  xxsii. 


52 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


16,  17.  The  ancient  Grecians  styled  all  sorts  of 
angels  Aa/'/xoi/s:,  b}'  reason  of  their  wit  and  wisdom.' 
That  prudence  which  good  angels  have,  is  the  more 
necessarj',  because  the  evil  angels,  against  whom  good 
angels  have  a  charge  to  defend  saints,  are  exceeding 
crafty  and  subtle.  The  devil  hath  his  wiles,  his  mani- 
fold windings  and  turnings ;  he  is  as  crafty  as  a  fox. 
There  is  need,  therefore,  of  a  prudent  Hushai  to  bring 
to  nought  the  plots  of  such  a  crafty  Ahilhophel. 

Sec.  89.  Of  the  2mrity  of  angels. 

A  third  property  of  angels  is  purity.  Their  purity 
is  a  perfect  purity,  without  mixture  of  any  impurity  or 
sin.  This  is  set  out  by  that  pure  and  white  linen 
wherewith  thoy  are  said  to  be  clothed.  Rev.  xv.  fi.  In 
this  respect  they  are  styled  'holy  angels,'  Mark  viii.  38. 

Under  this  head  is  comprised  their  sincerity ;  for 
'  in  their  mouth  is  found  no  guile  :  they  are  without 
fault  before  the  throne  of  God,'  Rev.  xiv.  5.  What- 
soever those  heavenly  spirits  make  show  of,  they  in- 
deed intend  and  do  it  from  the  heart. 

Hereunto  may  be  added  their  integrity,  which  is  an 
universal  subjection  to  every  part  of  God's  will.  In 
all  places  they  attend  upon  their  Lord,  and  always  be- 
hold his  face.  Mat.  xviii.  10,  to  know  what  his  will  is 
that  [they]  may  do  it.  They  are  therefore  said,  Ps. 
ciii.  20,  to  '  do  his  commandments,  hearkening  to  his 
word.'  Hereby  they  shew  that  they  are  yet  still  ready 
further  to  do  whatsoever  he  shall  require. 

These  properties  are  necessary  to  make  angels  fit 
to  appear  in  the  presence  of  the  pure  and  holy  God  in 
heaven.  But  '  there  shall  in  no  wise  enter  into 
heaven  any  thing  that  defileth,'  Rev.  ssi.  17.  God  is 
'  of  purer  eyes  than  to  behold  evil  ;  he  cannot  look  on 
iniquity,'  Hab.  i.  13  ;  '  Neither  shall  evil  dwell  with 
him,'  Ps.  V.  4. 

Sec.  90.   Of  the  glory  of  angels, 

A  fourth  property  of  angels  is,  glory.  They  are 
vei'y  glorious.  Such  is  the  briglitness  of  their  glory 
as  it  is  resembled  to  lightning,  JIat.  xxviii.  8.  Just 
men  are  said  to  shine  as  the  sun  in  the  kingdom  of 
their  Father,  Mat.  xiii.  43  ;  much  more  angels. 

Children  of  men  on  earth  cannot  cndiiro  the  bright- 
ness of  an  angel's  presence  when  he  appearcth  in  his 
glory.  When  Balaam  saw  an  angel  stand  in  the  way 
before  him,  '  he  fell  flat  on  his  face  ;'  and  his  ass  did 
what  it  could  to  shun  the  angel,  Num.  xxii.  31-83. 
The  keepers  of  Christ's  sepulchre,  at  the  sight  of  an 
angel,  did  '  shake  and  become  as  dead  men,'  Mat. 
xxviii.  4.  Not  only  wicked  men  have  been  dazzled, 
amazed,  and  allrightud  with  the  appearance  of  an 
angel,  but  also  pious  men,  men  of  great  faith  and 
courage.  The  shepherds  that  durst  tarry  all  night 
with  their  sheep  in  the  field,  at  the  sight  of  an  angel 

'  Aai/iut,  quasi  iiiti/iv;  doctiis,  pm'/us,  prudent.  Illte  vir- 
tutes  nomina  sortiuntur,  quio  sniiientiam,  &c.,  consignatis- 
eime  indicent. — Chryi.  de  incomp.  Dei  Nat.  Uoni.  iii. 


were  'sore  afraid,'  Luke  ii.  9.  Zechariah,  a  good 
priest,  at  the  like  sight,  '  was  troubled,  and  fear  fell 
on  him,'  Luke  i.  12.  John  the  divine  was  so  amazed 
at  the  sight  of  an  angel  as  he  '  fell  at  his  feet  to  wor- 
ship him,'  Rev.  xix.  10,  and  xxii.  8  ;  yea,  Daniel,  '  a 
man  greatly  beloved,'  at  the  sight  of  an  angel,  '  was 
afraid,  and  fell  upon  his  face,'  Dan.  viii.  17.  The  glory, 
therefore,  of  angels  must  needs  be  surpassing  great. 

Angels  are  the  chiefest  servants  and  most  principal 
attendants  on  God.  Now,  courtiers,  who  are  the  king's 
special  attendants,  as  gentlemen  of  his  bed-chamber 
and  privy-chamber,  use  to  be,  for  the  honour  of  their 
sovereign,  most  gorgeously  attired.  In  allusion  to 
that  ancient  custom,  thus  saith  the  Lord,  '  Behold, 
they  that  wear  soft  clothing  are  in  kings'  houses,' 
Mat.  xi.  8.  Answerably,  it  is  requisite  that  angels, 
even  for  the  glory  of  their  Lord,  be  of  all  creatures  the 
most  glorious. 

Sec.  91.   Of  the  power  of  angels. 

A  fifth  property  of  angels  is,  power.  They  are 
mighty  in  power.  Hereupon  there  are  attributed  to 
them  these  and  such  like  titles  :  '  mighty,'  2  Thes. 
i.  7  ;  '  strong,'  Rev.  v.  2.  And  they  are  said  to  '  ex- 
cel in  strength,'  Ps.  ciii.  20.  They  are  resembled  to 
horses  and  chariots  of  fire,  2  Kings  vi.  17.  Horses 
and  chariots  are  powerful ;  horses  and  chariots  of  fire 
are  invincible. 

Angels  protected  Elisha  against  an  army  of  enemies ; 
yea,  one  angel  destroyed  in  one  night  185,000  soldiers 
in  their  one  camp,  2  Kings  xvii.  35.  Do  not  these 
evidences  demonstrate  that  angels  are  mighty  in  power, 
and  that  both  to  offend  and  defend  ? 

It  is  necessary  that  they  should  be  so,  because  the 
church  and  children  of  God,  over  whom  the  angels 
have  a  charge,  have  in  this  world  against  them  not 
only  mighty,  malicious,  fierce,  cruel  children  of  men, 
but  principalities,  powers,  rulers  of  the  darkness  of 
this  world,  spiritual  wickedness  in  high  places,'  £ph. 
vi.  12. 

Sec.  92.   Of  the  speed  of  angels. 

A  sixth  property  of  angels  is  speed,  or  quickness  in 
motion  ;  ■  by  reason  of  their  extraordinary  speed,  they 
are  said  to  have  wings  to  fly,  Isa.  vi.  2.  In  the  time 
of  Daniel's  making  a  prayer,  an  angel  came  from  the 
highest  heaven  to  him  on  earth  ;  for  in  the  beginning 
of  Daniel's  supplication  the  angel  was  sent  forth,  and 
while  he  was  praying  the  angel  was  come  to  him ;  in 
which  respect  the  angel  is  said  to  fly  swiftly,  Daniel 
ix.  21,  23. 

They  must  needs  be  exceeding  swift,  swifter  than 
any  corporal  substances  in  these  especial  respects. 

1.  They  cannot  be  hindered  by  any  bodily  impedi- 

'  Of  the  power  of  the  devil,  see  the  Whole  Armour  of 
God,  on  Eph.  vi.  12,  sec.  12,  14,  20. 

'  Angeli  terram  circuiiicunt  adinstar  avium,  Hitr.  in 
Ecc  8. 


Veu.  7.] 


GOUUE  ON  HEBREWS. 


ments ;  no  corporal  substance  can  any  whit  stay 
their  course,  or  slacken  their  enterprise ;  they  can 
pass  through  and  pass  over  all  such  things  as  would 
stop  and  hinder  any  bodies ;  as  castles,  cities,  stone 
walls,  iron  gates,  rivers  of  waters,  seas,  woods,  or  any 
other  like  things. 

2.  They  have  no  corporal  gravity,  nor  any  other 
like  quaUty  to  slacken  their  motion. 

3.  They  need  not  such  space  of  time  to  pass  from 
place  to  place,  as  bodies  need  ;  even  on  a  sudden  they 
can  be  in  divers  places  which  are  millions  of  miles 
asunder ;  as  the  highest  heaven  and  earth  is. 

4.  They  have  a  greater  propensity  and  forwardness 
to  do  any  task  enjoined  by  their  Lord,  than  other 
creatures :  this  is  a  gi-eat  means  of  putting  them  on 
to  do  what  they  are  enjoined  with  all  celerity. 

On  these  grounds  we  may  well  think  that  the  sun 
in  his  course  cannot  be  swifter  than  they,  nor  the 
sight  of  the  eye,  nor  the  Jightning  from  heaven  more 
quick  than  they. 

It  is  necessary  that  angels  be  so  quick. 

1.  Because  the  extremes  of  heaven,  and  betwixt 
heaven  and  earth,  are  far  remote,  one  from  another  : 
and  oft  occasions  are  offered  for  angels  to  go  suddenly 
from  one  extreme  to  another. 

2.  Because  many  samts  in  the  world  (whose  dis- 
tress requires  present  succour)  are  very  far  distant 
one  from  another. 

8.  Because  devils  are  swift  unto  mischief ;  and  it 
is  meet  the  good  angels  be  as  quick  to  protect,  as 
evil  ones  to  annoy. 

Sec.  93.   Of  the  zeal  of  angels. 

A  seventh  property  of  angels  is  zeal.  Their  zeal  is 
most  fervent ;  in  this  respect  they  are  called  seraphim, 
Isa.  vi.  2, 6.'  Saraph  signifieth  to  burn ;  thence  seraphim, 
such  as  burn  with  zeal.  Hereunto  the  Holy  Ghost 
alludeth  in  this  phrase,  a  flame  of  &ce ;  for  zeal  is  a 
fervour  :^  it  is  attributed  to  fire,  to  set  out  the  burn- 
ing heat  of  it ;  and  it  is  ordinarily  used  to  set  out  the 
ardour  or  fervency  of  the  affections.  Now,  because 
angels  are  forward  and  fervent  in  accomplishing  what 
they  undertake  ;  zeal  may  well  be  reckoned  up  among 
their  properties. 

Zeal  puts  hfe  and  heat  into  them,  and  that  in  every 
thing  that  they  do  ;  it  makes  earnest  in  whatsoever  is 
good ;  it  makes  them  (to  use  the  word  as  it  is  oft  used 
in  a  good  sense)  impatient  at  every  dishonour  done  to 
God,  and  wrong  to  any  of  his  saints. 

This  zeal  is  necessary  for  them,  by  reason  of  the 
fiery  fury  and  mahcious  madness  of  devils  and  their 
instruments,  in  plotting  and  practising  against  God 
and  his  glory,  and  against  saints  and  their  good.  It 
is  requisite  that  angels,  being  messengers  of  God  and 
ministers  for  saints,  be,  in  maintaining  the  cause  of 

'  ei-|B>,  ussit ;  D'Q-IB',  urmtea. 

'  lieb.  X.  27-     Tu^is  ^SXoj,  ignis  fervor-     ^ir.  fervere,  inde 


God  and  his  saints,  as  zealous  as  devils  and  wicked 
ones  are  furious  against  that  cause. 

Sec.  94.   Of  angels'  constancy. 

The  eighth  property  of  angels  is  constancy.  They 
are  unalterably  constant  in  good  ;  their  constancy  hath 
respect  both  to  their  condition,  and  also  unto  their 
disposition. 

In  regard  of  their  condition,  they  are  immortal, 
everlasting,  and  never  decay.  In  this  respect  (as  well 
as  in  other  repects)  men  and  women  after  the  resur- 
rection, when  there  shall  be  no  more  death  or  any 
alteration,  are  said  to  be  equal  unto  the  angels,  Luke 
XX.  36.  Their  nature  giveth  proof  hereof.  For 
spirits  are  not  subject  to  decay. 

In  regard  of  their  disposition,  as  it  hath  hitherto, 
so  it  will  for  ever  remain  good,  and  very  forward  there- 
unto ;  they  never  yet  yielded  to  any  evil,  nor  ever  waxed 
weary  of  any  good,  nor  ever  repented  them  of  doing 
the  good  which  they  had  done.  They  have  hitherto 
constantly  persisted,  and  will  for  ever  hereafter  with 
hke  constancy  persist,  in  doing  the  will  of  their  Lord ; 
and  that  without  any  interruption  or  intromission  for 
a  time,  or  without  revolt  and  apostasy  for  ever.  In 
regard  of  their  constancy,  they  are  said  to  serve  God 
day  and  night,  Eev.  vii.  15,  and  always  to  behold 
his  face.  Mat.  xviii.  10. 

Their  unalterable  constancy  is  requisite,  because 
their  Lord  whom  they  serve  is  Jehovah,  that  changeth 
not,  Mai-  iii.  6,  even  '  the  Father  of  lights,  with 
whom  is  no  variableness  neither  shadow  of  turning,' 
James  i.  17.  Should  the  good  angels  decay  or  fall 
away,  where  should  the  immortal  and  immutable  God 
have  constant  servants  ?  Man  proved  a  rebel  against 
his  Lord  :  so  did  many  of  the  angels,  which  are  turned 
into  devils.  By  reason  of  their  fall,  God  established 
the  good  angels  that  stand,  and  this  is  the  true  cause 
of  their  unalterable  constancy. 

Sec.  95.  Of  divine  expressions  of  the  excellency  oj 
angels. 

The  excellency  of  angels  is  further  set  out  by 
sundry  divine  expressions,  whereby  excellent  things 
are  illustrated  by  applying  them  to  angels,  as  '  the 
tongue  of  angels,'  1  Cor.  xiii.  1  ;  '  angels'  food,'  Ps. 
Ixxviii.  25.  Thereby  is  meant  the  most  excellent  tongue 
and  the  most  excellent  food  that  can  be  ;  as  if  angels 
did  speak  with  a  tongue,  they  would  speak  with  such 
a  tongue  ;  or  if  they  did  eat  any  food  they  would  eat 
such  food. 

The  excellency  of  God  is  set  out  by  such  like 
phrases  as,  '  a  prince  of  God,'  Gen.  sxiii.  6 ;  '  an 
host  of  God,'  1  Chron.  xii.  22  ;  'a  city  of  God,' 
Jonah,  iii.  3;  'a  mountain  of  God,'  Ps.  xxxvi.  6.; 
'  cedars  of  God,'  Ps.  Ixxx.  10.  By  these  phrases  it 
is  declared,  that  the  more  excellent  anything  is,  the 
more  it  appertaineth  to  God  ;  and  the  more  anything 
appertains  to  God,  the  more  excellent  it  is.     If  God's 


iOUUE  OX  UEliREWS. 


[Chap.  I. 


excellency  be  thus  set  forth,  surelj'  the  excellency  of 
angels  must  needs  be  very  much  amplified  by  the 
fore-mentioned  phrases. 

Sec.  9G.  O/ihe/imctiotis  of  anr/els  in  relation  to  God. 

The  functions  of  angels  are  comprised  under  the 
signification  of  this  word  angels,  which  signifieth  mes- 
sengers :  and  under  that  other  word  ministers. 

Their  functions  are  many  ;  they  may  all  be  brought 
to  three  heads,  for  they  are  such  as  are  performed, 

1.  To  God  their  supreme  Lord. 

2.  To  the  Son  of  God,  their  head. 

3.  To  sons  of  men,  Christ's  members. 

First,  The  functions  which  angels  perform  to  God 
are  these  : 

1.  They  attend  God's  presence.  This  they  do  for 
the  honour  of  his  majesty,  and  to  set  out  his  magni- 
ficence ;  this,  their  attendance,  is  thus  set  out,  1 
Kings  xxii.  19,  '  I  saw  the  Lord  sitting  on  his 
throne,  and  all  the  host  of  heaven  standing  by  him 
on  his  right  .hand  and  on  his  left.'  Bj  the  host  of 
heaven,  angels  are  meant. 

2.  They  follow  the  Lord  whithersoever  he  goeth. 
In  this  respect  they  are  styled  the  '  chariots  of  God  ; ' 
that  is,  such  as  follow  him  for  his  service.  That  angels 
are  thereby  meant,  is  evident  by  the  psalmist's  own 
expression  of  himself,  Ps.  kviii.  17,  '  The  chariots  of 
God  are  twenty  thousand,  even  thousands  of  angels  ; ' 
and  the  Lord  is  there  said  to  be  '  among  them,'  be- 
cause they  are  ever  about  him  whithersoever  he 
goeth. 

8.  They  are  God's  messengers,  to  be  sent  up  and 
down  on  God's  errands.  Their  usual  title  angel  im- 
porteth  as  much  ;  and  so  much  is  expressly  set  down, 
Ps.  civ.  4.  In  this  respect  they  are  said  to  '  minister 
to  him,'  Daniel  vii.  10. 

4.  They  are  much  employed  about  declaring  the 
will  of  God.  By  angels  God  delivered  his  law  on 
mount  Sinai,  Acts  vii.  53,  Gal.  iii.  19.  To  this  hath 
the  apostle  relation,  Heb.  ii.  2. 

Olij.  God  himself  '  spake  all  these  words,'  Exod. 
XX.  1. 

Ans.  God  was  indeed  the  true,  primary,  principal 
author  of  the  law.  Angels  were  his  ministers  in  de- 
livering it ;  they  were  as  heralds,  who  in  the  presence 
of  the  king  publish  his  proclamation.  The  word 
spoken  by  prophets  is  styled  '  the  word  of  the 
Lord,'  Isa.  i.  10.  Of  that  which  prophets  uttered  it 
is  said,  '  Thus  saith  the  Lord,'  Exod.  xi.  4.  Angels 
were  God's  ministers  in  delivering  his  law  sundi-y 
ways.     See  more  of  this  in  Chap.  ii.  Sec.  9. 

(1.)  They  were  attendants  on  God  when  it  was  de- 
livered. They  earnestly  desire  to  be  where  God's 
counsel  is  made  known  ;  thoy  were  therefore  in  the 
assemblies  of  God's  people  where  the  mysteries  of  the 
gospel  were  published,  Eph.  iii.  10. 

(2.)  They  were  witnesses  and  approvers  of  the  law. 
In  this  respect  saints  are  said  to  judge  the  world, 


1  Cor.  vi.  2,  in  that  they  are  witnesses  and  approvers 
of  Christ's  judgment.     So  Mat.  xix.  28. 

(3.)  They  were  as  the  mouth  and  voice  of  God  in 
delivering  the  law.  In  this  respect,  saith  the  apostle, 
'  As  though  God  did  beseech  you  in  us,  we  pray  you 
in  Christ's  stead  to  be  reconciled  unto  God,'  2  Cor. 
V.  20.  In  this  sense,  saith  the  apostle,  the  word 
spoken  by  angels  was  stedfast,  Ileb.  ii.  2. 

It  is  also  manifest  that  in  sundry  other  particulars 
God  used  to  make  known  his  will  by  angels,  as  Gen. 
xvi.  7,  9,  and  xix.  1 ;  1  Kings  xix.  5  ;  2  Kings  i.  8  ; 
Daniel  vii.  16  ;  Luke  i.  13,  26,  and  ii.  10  ;  Acts  i. 
11,  and  V.  19,  20,  and  viii.  20,  and  x.  3 ;  Rev.  i.  1. 

5.  They  are  God's  ministers,  to  execute  and  per- 
form what  God  will  have  done.  In  this  respect  angels 
are  said  to  '  ascend  and  descend  on  the  ladder  that 
reached  from  earth  to  heaven,'  Gen.  xxviii.  12,  and  to 
'  do  his  commandments,  hearkening  to  the  voice  of 
his  word,'  Ps.  ciii.  20.  This  is  further  evident  by 
the  many  particular  employments  mentioned  in  sacred 
Scripture  whereunto  God  put  them  :  as  to  bring  Lot 
out  of  Sodom,  Gen.  xix.  1,  &c. ;  Israel  out  of  Egypt, 
Num.  sx.  10  ;  to  stop  Balaam's  course.  Num.  xxii. 
22  ;  to  stop  lions'  mouths,  Daniel  vi.  22. 

6.  They  are  executioners  of  God's  judgments  ; 
witness  the  angel  that  slew  seventy  thousand  with  the 
pestilence  in  three  days,  2  Sam.  xxiv.  15,  16;  and 
the  angel  that  slew  an  hundred  and  eighty-five  thou- 
sand in  one  night,  2  Kings  xix.  35.  In  this  respect 
angels  are  said  to  have  the  vials  full  of  the  wrath  of 
God,  Rev.  XV.  7.  They  are  mighty  and  terrible,  and 
one  angel  is  able  to  do  more  than  millions  of  men ; 
therefore  God  useth  them  for  the  greater  terror  to  , 
men. 

7.  They  are  special  instruments  of  praising  God. 
Excellently  are  they  set  forth  in  performing  this  duty. 
Rev.  vii.  11,  12.  And  they  are  said,  Rev.  iv.  8,  in 
extolling  the  name  of  the  Lord,  not  to  rest  day  or 
night,  that  is,  never  to  cease  in  performing  that  duty. 
Because  this  is  an  especial  work  of  theirs,  the  psalmi.st 
oft  calls  upon  them  to  perform  it,  as  Ps.  ciii.  20,  and 
cxUi.  2.  Not  as  if  they  were  negligent  therein  ; '  but  ' 
thereby  he  sheweth  how  ready  they  are  to  perform  it, 
and  so  commends  them  for  it,  and  therein  makes  them 
examples  to  others. 

Sec.  97.  Of  the  functions  of  angels  in  relation  to 
Jesus  Christ. 

Tlie  functions  which  angels  perform  to  the  Son  of 
God  distinctly  are  especially  such  as  they  perform  to 
him  being  incarnate,  even  as  he  is  also  Son  of  man. 

In  general  it  is  said,  that  the  angels  ascend  and 
descend  upon  the  Son  of  man,  John  i.  51  ;  relation 
is  therein  had  to  Gen.  xxviii.  12.  By  that  ladder 
Christ  is  meant,  who  by  his  human  nature  touched 
the  earth,  and  by  his  divine  nature  reached  up  to 

•  Qui  monet  ut  facias  quod  jam  facis,  ille  monendo 
Laudat,  et  hortatu  coinprubat  acta  suo. — Ooid  <U  Trial. 


Veu.  7.] 


GOUGE  ON  HEBREWS. 


heaven.  The  angels  ascending  and  descending  imports 
the  continual  service  they  do  to  him  ;  and  that  they 
are  deputed  of  the  Father  thereunto  the  apostle  proveth, 
Hab.  i.  6,  and  the  psalmist  also,  Ps.  xci.  11. 

Particular  functions  expressed  to  be  done  by  angels 
to  Christ  are  these. 

1.  To  foretell  his  conception,  Luke  i.  80,  31. 

2.  To  declare  his  birth,  Luke  ii.  9-11. 

3.  To  prevent  his  danger,  Mat.  ii.  13,  14. 

4.  To  minister  unto  him  in  his  need,  Mark  i.  13. 

5.  To  protect  him  from  enemies.  Mat.  xxvi.  53. 

6.  To  contu'm  and  comfort  him  in  his  agony,  Luke 
xxii.  43. 

7.  To  open  his  grave  at  the  time  of  his  resurrec- 
tion. Mat.  xxviii.  2. 

8.  To  witness  his  resurrection  to  them  that  looked 
for  him,  Luke  xxiv.  5,  6,  23. 

9.  To  confirm  his  ascension  into  heaven,  Acts  i. 

10,  11. 

10.  To  accompany  him  into  heaven,  Ps.  Isviii.  17, 
18  ;  Eph.  iv.  8. 

11.  To  attend  and  magnify  him  in  heaven,  Rev.  v. 

11,  12. 

12.  To  reveal  what  he  will  have  done,  Piev.  i.  1, 
and  xxii.  16. 

13.  To  fight  with  him  against  his  enemies,  Rev. 
xii.  7. 

14.  To  gather  out  of  his  kingdom  all  things  that 
offend.  Mat.  xiii.  49,  50. 

15.  To  accompany  him  at  his  last  coming,  Mark 
viii.  38;  Blat.  xxv.  31. 

16.  To  execute  his  last  judgment,  Mat.  xiii.  49,  50. 

Sec.  98.  Of  the  function  of  amjch  in  relation  to  the 
bodies  of  men  in  this  life. 

The  functions  which  angels  perform  to  men  are  per- 
formed to  them  especially  as  they  are  adopted  of  God, 
and  members  of  Chi-ist ;  for  all  saints  have  angels  at- 
tending on  them.' 

Functions  of  angels  to  such  have  respect  to  them 
in  this  world,  or  in  the  world  to  come.  In  this  life 
they  tend  to  the  good  of  their  bodies  or  of  their-  souls, 
and  that  either  by  procuring  positive  good  things,  or 
preventing  and  redressing  of  evils. 

In  general,  it  is  the  function  of  angels  to  attend  on 
saints,  and  to  minister  unto  them,*  ver.  14.  In  this 
respect  they  are  styled  '  their  angels,'  Mat.  xviii.  10. 
They  are  as  those  servants  who  are  appointed  by  a 
king  to  attend  his  children,  and  thereupon  are  called 
the  prince's  servants. 

Particular  functions  of  angels  which  concern  the 
good  of  saints'  bodies  in  this  Ufe,  are  these  that  fol- 
low : 

1.  Angels  are  as  stewards,  to  provide  for  men  in 

'  Omnes  sancti  angeloa  habent.—Chn/s.  in  Mnt.  xviiii. 
Horn.  GO. 

^  Ipsi  angeli  nobis  servire  dicuntnr,  dum  propter  nos  in 
ninisterium  mittuntur.— ^»jr.  medit.  lib.  ii.  cap.  iii. 


time  of  need.     Hereof  we  have  a  memorable  history, 
1  Kings  xix.  5-7. 

2.  They  are  as  physicians,  to  cure  their  maladies, 
John  V.  4. 

3.  They  are  as  nurses,  to  bear  them,  as  it  were,  in 
their  arms,  and  to  keep  them  from  hurt,  Ps.  xci. 
11,  12. 

4.  They  are  as  guides,  to  direct- them  in  the  right 
course,  and  to  keep  them  from  wandering.  Gen.  xxiv. 
7,  and  sxxii.  1. 

5.  They  are  as  soldiers,  to  guard  them,  and  to  keep 
them  safe  from  danger,  Ps.  xxxiv.  7.  Hereof  we  have 
a  great  instance,  2  Kings  vi.  17.  They  are  also  as 
soldiers,  to  destroy  the  enemies  of  the  church,  2  Kings 
xix.  35. 

6.  They  are  as  rescuers,  saviours,  and  deliverers, 
to  pull  saints  out  of  danger,  and  to  set  them  free.  Acts 
V.  19,  and  xii.  7,  8,  &c. 

To  these  may  be  referred  their  restraining  of  things 
hurtful  by  nature  from  doing  hurt,  Dan.  vi.  22. 

Ohj.  How  may  these  extraordinary  instances  be 
ordinarily  applied  ? 

Ans.  1.  Extraordinary  instances  do  shew  what 
angelsare  able  and  ready  to  do  at  the  pleasure  of  the 
Lord. 

2.  They  shew  what  God  will  put  them  to  as  he 
seeth  cause ;  so  as  on  these  grounds  we  may  expect 
the  like,  if  God  see  it  good. 

3.  These  extraordinary  instances  are  as  pertinent  to 
our  pm-pose  as  that  reason  which  the  apostle  useth, 
Heb.  xiii.  2,  to  press  the  duty  of  hospitality,  namely, 
their  receiving  of  angels  unawares. 

4.  These  are  visible  and  sensible  demonstrations  of 
their  invisible  and  sensible  care  over  us. 

5.  The  argument  follows  from  the  gi'eater  to  the 
less  ;  for  if  angels  did  such  extraordinary  matters  for 
saints,  much  more  may  we  expect  ordinary  matters. 
Such  an  argument  is  pressed,  James  v.  1 7,  to  quicken 
us  up  to  pray. 

Sec.  99.  Of  angels'  functions  over  men's  souls  in 
this  Ufe. 

In  regard  of  men's  souls  in  this  hfe,  angels  are, 

1.  As  prophets  or  teachers,  to  instruct  them,'  Dan. 
viii.  16,  17,  and  ix.  22;  Luke  i.  14,  15,  34,  35; 
Acts  i.  11. 

2.  As  consolators,  to  comfort  them  in  their  fears 
and  perplexities.  Gen.  xxi.  17  ;  Isa.  vi.  6,  7. 

3.  As  coadjutors,  to  stand  with  them  against  Satan, 
Jude  9  ;  Zech.  iii.  1. 

4.  As  fellow-members,  to  rejoice  at  the  conversion  of 
sinners,  Luke  xv.  10. 

5.  As  tutors,  to  punish  them  for  their  ofl'ences,  that 
so  they  might  be  roused  out  of  their  sins,  and  brought 

"  Sam.  xxiv.  16. 


'  Sancti  angeli  hominum  saluti  ministraut— CAcys.   de 
Patien.  Job,  Horn.  iii. 


56 


GOUGE  ON  HEBllKWS. 


[Chap.  I. 


Sec.  100.  Of  angeW  functions  to  saints  in  the  life 
to  come. 

In  regard  of  saints  after  this  life,  angels  are, 

1.  As  watchers,  to  attend  the  separation  of  body 
and  soul,  and  instantly  to  take  their  souls  and  carry 
them  to  heaven,*  Luke  xvi.  22. 

2.  As  keepers,-  at  the  last  day  to  gather  all  the 
elect  together.  Mat.  xxiv.  31. 

8.  As  fanners  or  fishers,  to  separate  the  evil  from 
the  good.  Mat.  xiii.  49. 

4.  As  companions  in  heaven,  to  join  with  saints  in 
praising  God,  Rev.  vii.  9-11. 

The  fore-mentioned  distinct  functions  of  angels  do 
lead  us  on  further  to  consider  the  benefits  which  wc 
reap  by  them. 

Sec.  101.  0/  the  benefits  which  saints  receive  hy  the 
ministry  of  angels. 

The  benefits  which  we  receive  by  the  ministry  of 
angels  concern  the  good  of  our  bodies  or  of  our  souls, 
and  that  in  this  life  and  in  the  life  to  come.  They 
may  all  be  reduced  to  these  heads  : 

1.  An  exceeding  high  honour  to  have  such  attend- 
ants ;  for  they  are  '  ministering  spirits  for  us,'  ver. 
14.  It  was  counted  the  highest  honour  that  could  be 
done  to  him  whom  the  king  delighted  to  honour,  that 
one  of  his  noble  princes  should  wait  upon  him  ;  but 
all  the  noble  princes  of  God  attend  on  saints.  Well, 
weigh  their  fore-mentioned  properties  (Sec.  87),  and 
this  honour  will  conspicuousl}'  appear  to  be  the  greater. 
Surely  this  is  an  undoubted  evidence  that  saints  are 
the  spouse  of  Christ,  members  of  his  body,  and  adopted 
to  be  God's  children,  and  heirs  of  his  kingdom.  These 
are  the  true  and  proper  grounds  of  this  high  honour. 
Mortal  kings  use  so  to  honour  their  spouses  and 
children.  Adam  in  his  innocency  had  not  such  hon- 
our. 

2.  Protection  from  dangers  ;  for  '  the  angel  of  the 
Lord  encampeth  round  about  them  that  fear  him,  and 
delivereth  them,'  Ps.  xxxiv.  7.  And  God  hath  given 
them  a  charge  to  keep  his  saints  in  all  their  ways,  itc, 
Ps.  xci.  11,  12.  There  are  many,  many  dangers 
from  which  we  are,  time  after  time,  protected  by  angels, 
though  we  do  not  visibly  see  it.  That  which  the 
Scripture  revealeth,  wo  may  as  safely,  and  ought  as 
confidently,  believe  as  if  visibly  we  saw  it.  The  bene- 
fit of  this  protection  is  the  greater,  in  that  it  is  against 
spiritual  enemies  and  spiritual  assaults,  Eph.  vi.  12. 
This  is  a  great  amplification  of  the  benefit ;  for  good 
angels  arc  more  in  number  than  devils,  and  stronger 
in  power.  Thoy  are  more  prudent  than  devils  are 
Bubtle ;  they  are  more  speedy  in  coming  to  our  suc- 
cour than  devils  are,  or  can  be,  in  coming  to  annoy  ns ; 
they  are  more  fervent  and  zealous  for  our  good  than 
devils  are,  or  can  bo,  fierce  and  malicious  to  our  hurt ; 

'  AnReli  nunc  hie,  nunc  ibi  esse  potuorunt,  (jui  liinc  illinc 
quera  Ueus  voluit  abatulorunt. — Avg.  de  cura pro  mor.  gcrend. 
cap.  XV.  '  Qu.  'reapers'?— Ed. 


they  do  more  carefully  and  constantly  watch  for  onr 
safety  thau  devils  do,  or  can  do,  for  our  destruction, 
though,  like  roaring  lions,  they  walk  about  seeking 
whom  they  may  devour.  In  regard  of  these  angelical 
protectors,  we  may  say,  as  Elisha  did,  2  Kings  vi.  16, 
*  They  that  be  with  us  are  more  than  they  that  are 
against  us  ;'  yea,  though  all  the  wicked  of  the  world 
and  all  the  fiends  of  hell  be  against  us. 

3.  Supply  of  all  our  wants.  They  can  do  it ;  they 
are  willing  and  ready  to  do  it ;  yea,  they  do  indeed 
actually  do  it,  though  we  do  not  sensibly  discern  it. 
Abraham's  servaat  saw  not  the  angel  which  went  be- 
fore him  and  prospered  his  journey,  yet  an  angel  did 
so.  Gen.  xxiv.  7.  Angels  invisibly  do  many  good  ofiSces 
for  us.  As  devils  do  oft  work  in  us  doubting  and  de- 
spair, so  the  good  angels  do  oft  put  life  and  spirit  into 
us,  whereby  we  are  comforted  and  established.  An 
angel  strengthened  Christ  in  the  extremity  of  his 
agony,  Luke  xxii.  43.  The  like  they  do  to  the  mem- 
bers of  Christ :  they  are  sent  forth  to  minister  for 
them,  ver.  4.  Surely  their  ministry  extendeth  to  such 
things  as  are  needful  for  saints  and  useful  unto  them. 

Sec.  102.  Of  the  resolution  of  the  seventh  verse. 

Ver.  7.  And  of  the  angels  he  saith,  Who  maketli  his 
angels  spirits,  and  his  7ninisters  a  flame  of  fire. 

In  this  verse  is  laid  down  the  second  argument,' 
whereby  the  apostle  proveth  angels  to  be  inferior  to 
Christ,  and  thereupon  Christ  to  be  more  excellent  than 
angels.  The  argument  may  be  thus  framed  :  They  who 
are  made  spirits  and  ministers  are  inl'erior  to  him  that 
made  him  so ; 

But  angels  are  made  spirits  and  ministers  by  Christ ; 

Therefore  angels  are  inferior  to  Christ. 

That  angels  are  so  made,  is  in  express  terms  set 
down. 

That  Christ  made  them  so  is  implied  in  this  phrase, 
ivho  malccth,  for  it  hath  reference  to  the  last  clause  of 
the  second  verse. 

The  sum  of  this  verse  is,  a  description  of  angels. 

Two  points  are  observable  therein  : 

1.  The  connection  of  this  verse  with  the  former  in 
this  phrase,  '  And  of  the  angels  he  saith.' 

2.  The  description  itself.  This  consists  of  two 
parts  : 

The  first  sets  down  the  nature  of  angels,  spirits. 
The  second,  their  office,  ministers. 
Both  those  are  amplified, 

1.  By  their  principal  eflicient,  the  Son  of  God,  who 
made  them. 

2.  By  their  quality,  in  this  metaphor,  aflame  of  fire. 

Sec.  103.  Of  the  observations  arising  out  of  the 
seventh  verse. 

I.  God  hath  made  known  what  is  to  be  known  of 
angels.  This  he  hath  made  known  in  his  word  ;  for 
theroauto  the  apostle  refers  us  in  this  phrase,  '  And 
'  Of  the  first  argument,  see  Sec.  76. 


Ye 


R.  8.] 


GOUGE  OX  HEBREWS 


of  the  angels  lie  saith  ;'  even  he  that  made  known  in 
his  -word  what  is  to  be  known  of  his  Son,  made  known 
also  what  is  to  be  known  of  angels.  Angels  are  invi- 
sible, spiritual,  and  celestial  substances,  so  as  we  could 
not  know  anything  to  the  purpose  concerning  them, 
except  God  had  revealed  it.  Search  therefore  the 
Scriptures,  thereby  to  learn  what  thou  wouldst  know 
of  them,  and  content  thyself  with  that  which  is  revealed 
in  the  Scriptures  concerning  them. 

II.  Christ  is  the  Creator  of  angeh.  This  relative 
who  hath  reference  to  Christ,  This  doctrine  is  ex- 
pressly set  down,  Col.  i.  16. 

III.  Christ  is  theLord  of  angels.  He  ordereth  and 
disposeth  them  to  such  offices  and  services  as  he 
pleaseth.  The  particle  of  the  present  tense,  ivho 
maketh,  implieth  a  continual  act  of  providence.  In 
this  respect  Christ  is  said  to  be  '  the  head  of  all 
principality  and  power,'  Col.  ii.  10. 

IV.  Angels  are  spirits.  They  are  here  expressly 
80  called.     See  Sec.  86. 

V.  Angels  are  ministers.     See  Sec.  96,  &c. 

VI.  Angels  are  very  fervent  in  their  enterprises. 
This  metaphor,  a  flame  of  fire,  imports  as  much.  See 
Sec.  93. 

Sec.  104.  Of  the  connection  of  the  eighth  verse  ivith 
the  former. 

But  unto  the  Son  he  saith,  Thy  throne,  0  God,  is  for 
ever  and  ever  ;  a  sceptre  of  righteousness  is  the  sceptre 
of  thy  kingdom. — Heb.  i.  8. 

The  inferiority  of  angels  to  Christ  being  sufficiently 
proved  in  the  former  verses,  the  superiority  and  dignity 
of  Christ  is  further  prosecuted  in  the  six  verses  fol- 
lowing. 

The  first  particle  hit,  importeth  an  opposition 
betwixt  this  that  is  here  set  down,  and  that  which 
went  before,  for  the  dominion  of  Christ  is  here  opposed 
to  the  subjection  of  angels. 

The  Son  here  meant  is  that  very  Son  of  God,  of 
whom  mention  was  made  before,  vers.  2,  5,  6.  See 
Sees.  15,  49,  51. 

This  phrase  he  saith  is  not  in  the  original,  yet  of 
necessity  to  be  understood,  to  make  the  sentence  per- 
fect. The  learned  languages,  when  they  have  occa- 
sion in  divers  sentences  together  to  use  the  same  verb, 
account  it  an  elegancy  to  leave  it  out  in  the  latter 
clauses.  It  is  here  to  be  taken  in  the  same  sense 
wherein  it  was  taken  vers.  6,  7,  and  it  implieth  that 
there  is  as  good  proof  of  the  dignity  of  Christ  as  there 
was  of  the  inferiority  of  angels,  even  divine  testi- 
mony ;  God  that  testiiieth  the  one  testifieth  the  other, 
he  saith  of  the  one  as  well  as  he  saith  of  the  other. 

Sec.  105.   Of  the  main  scope  of  the  iSth  Psalm. 

The  testimony  intended  under  this  phrase,  he  saith, 
is  taken  out  of  Ps.  xlv.  6,  7.  That  psalm  is  an  ex- 
press prophecy  of  Christ. 

Many  take  that  psalm  to  be  a  congratulatory  hymn 


upon  the  marriage  of  Solomon,  and  so  expound  it  his- 
torically. Most  of  the  Jewish  rabbins  apply  it  wholly 
that  way.  But  there  are  many  points  therein,  which 
cannot  with  any  probabiHty  be  applied  to  Solomon. 
To  let  pass  sundry  other  passages  in  other  parts  of 
the  psalm,  few  of  the  points  noted  in  the  two  verses 
which  the  apostle  hath  quoted  out  of  that  psalm  can 
fully  come  up  to  Solomon.  Nay,  some  of  them  can- 
not well  and  truly  be  applied  to  him,  as  this  apos- 
trophe, 0  God,  as  here  (see  Sec.  107),  simply  set 
down  ;  nor  that  continuance  of  time  comprised  under 
this  phrase  (see  Sec.  108),  for  ever  and  ever  ;  for  Solo- 
mon's throne  did  not  properly  for  ever  continue. 
Besides,  his  sceptre  was  not  in  all  things  a  sceptre  of 
righteousness  ;  witness  the  many  wives  and  concubines 
that  he  had,  many  of  them  being  strangers,  which  was 
directly  against  the  law  ;  witness  also  the  idolatry  that 
he  yielded  to,  1  Kings  xi.  1,  &c.  ;  and  witness  the 
heavy  burdens  which  he  laid  upon  the  people,  inti- 
mated 1  Kings  xii.  4.  Finally,  the  extent  of  that 
anointing  above  all  others,  mentioned  in  the  psalm, 
cannot  properly  be  applied  to  Solomon,  though  he  had 
many  endowments  above  sundry  other  men.  Such 
transcendent  excellencies  are  applied  to  the  person 
intended  in  this  psalm,  as  some  of  the  Jews  themselves 
do  apply  them  to  the  Messiah,  and  two  or  three  times 
use  this  phrase,  0  Iving  Messiah,  in  applying  sundry 
passages  to  him. 

It  is  sufficient  for  us  Christians  to  persuade  us, 
that  the  Son  of  God  and  his  excellency  is  set  out  in 
this  psalm,  because  an  apostle  guided  by  the  same 
Spirit  that  the  psalmist  was,  doth  so  directly  and 
expressly  apply  it  to  Christ,  as  here  it  is  applied. 

Sec.  106.   Of  Christ's  throne. 

The  manner  of  setting  out  Christ's  dignity  is  very 
elegant  and  emphatical.  It  is  by  a  rhetorical  apos- 
trophe :  '  Thy  throne,  0  God.'  It  imports  a  joyful 
congratulation  of  Christ's  glory  and  dignity,  for  this 
relative  thy  hath  reference  to  the  Son,  mentioned 
in  the  beginning  of  the  verse.  An  apostrophe,  when 
it  is  used  in  commendation  of  a  person,  addeth  much 
emphasis,  and  putteth  life  into  the  speech.  It  doth 
in  a  manner  single  out  the  person  to  whom  it  is  de- 
clared, to  be  observed  of  all.  As  here  it  is  applied  to 
Christ,  it  further  shews,  that  Christ's  excellencies  may 
be  spoken  of  to  himself  even  face  to  face,  for  they  are 
his  due,  and  there  is  no  fear  of  vain-glory  in  him. 
Rev.  iv.  10,  11.     See  125  in  the  end. 

A  throne  is  a  royal  seat,  a  seat  proper  to  a  king.  So 
much  is  intended  by  this  phrase,  '  Only  in  the  throne 
will  I  be  greater  than  thou,'  Gen.  xli.  40.  That  was 
spoken  by  a  king  upon  advancing  one  above  all  his 
subjects  ;  only  he  excepts  his  own  royal  dignity,  which 
he  setteth  out  under  this  word  throne.  These  two 
words,  throne,  kingdom,  are  oft  joined  together  ;  thus, 
'the  throne  of  his  kingdom,'  2  Sam.  vii.  13,  Deut, 
xvii.  18 ;  and  it  is  called  a  '  ro\al  throne,'  Esther  v.  1 ; 


GOUGE  ON  HEBREWS. 


[Chap. 


a  '  kingly  throne,'  Daniol  v.  20.  A  throne  is  mcto- 
nj-mically  put  for  a  kingdom,  2  Sam.  vii.  16,  1  Kings 
i.  37.  Kings  used  to  sit  on  their  throne  when  they 
would  set  out  their  royalty,  1  Kings  xxii.  10,  19,  Acts 
xii.  21  ;  and  when  they  executed  public  judgment, 
1  Kings  vii.  7.  In  this  respect  it  is  styled  a  '  throne 
of  judgment,'  Prov.  xx.  8 ;  and  thrones  are  said  to  be 
prepared  for  judgment,  Ps.  ix.  7  and  cxxii.  5 ;  and 
God  is  said  to  '  sit  on  a  throne  judging,'  Ps.  ix.  4. 
In  allusion  to  this  right,  Christ  thus  saith  to  his  dis- 
ciples, 'Ye  shall  sit  upon  twelve  thrones  judging,' 
Mat.  xix.  28. 

This  metaphor  is  here  applied  to  Christ,  to  set  out 
his  kingly  office,  together  with  his  dignity,  royalty, 
and  majesty ;  for  the  throne  whereon  Christ  is  said  to 
sit  is  styled  a  '  throne  of  majesty,'  Heb.  viii.  1 ;  yea, 
also,  Christ's  supreme  function  of  judging  is  hereby 
intimated,  for  God  ordained  him  to  be  judge.  Acts 
X.  42. 

Now,  Christ  is  truly  and  properly  a  king,  the  most 
high,  supreme  sovereign  over  all.     And  this  he  is, 

1.  As  he  is  true  God ;  for  the  Lord  is  king,  Ps.  x. 
IG ;  God  is  king,  Ps.  xlvii.  7,  8. 

2.  As  he  is  the  Son  of  God,  the  second  person  in 
sacred  Trinity,  Ps.  xcviii.  6,  Isa.  xxxiii.  22. 

8.  As  he  is  God-man,  the  Messiah,  Zech.  ix.  0. 

This  last  respect  is  here  especially  intended ;  for  it 
is  the  main  scope  of  the  apostle  to  set  out  the 
excellency  of  Christ  as  God  manifested  in  the  flesh, 
preached  unto  the  Gentiles,  and  believed  on  in  the 
world. 

Sec.  107.  OJ  the  title  God  applied  to  Christ. 

The  title  God,  &ihs,  is  here  properly  to  be  taken. 
It  setteth  out  the  divine  nature  of  Christ.  It  is  thus 
oft  attributed  to  Christ  in  the  Now  Testament ;  as  John 
i.  1,  llom.  ix.  5,  1  Tim.  iii.  1(5,  Hob.  iii.  4. 

The  word  used  Ps.  xlv.  G  (whence  this  testimony  is 
taken)  is  of  the  plural  number,  D*n7X  (as  was  shewed 
on  ver.  G,  Sec.  70),  and  attributed  to  creatures ;  see 
Sec.  118.  When  it  is  applied  to  creatures,  it  is 
spoken  of  many  together  ;  as  to  idols,  Exod.  xxii.  20; 
or  angels,  Ps.  viii.  5;  or  men,  Ps.  Ixxxii.  1,  G.  If 
at  any  time  it  be  applied  to  one  single  creature,  some 
circumstance  or  other  is  added  thereto,  to  demonstrate 
that  a  creature  is  intended  thereby ;  as  where  it  is 
applied  to  one  calf,  it  is  styled  a  'god  of  gold,'  Exod. 
xxxii.  81  ;  and  the  name  of  the  idol  is  expressed, 
Judges  xvi.  28,  thus,  '  Dagou  their  god.'  So  where 
Moses  is  styled  god,  his  name  is  expressed;  and  the 
person  to  whom  he  was  a  god,  namely,  Pharaoh, 
Exodus  vii.  1.  But  in  this  place  there  is  no  circum- 
stance that  restrains  it  to  a  creature  ;  therefore  it  is 
to  be  applied  to  him  that  is  truly,  properly,  and  6ssen- 
tially  God. 

This  apostrophe,  0  God,  may  be  used  by  the 
psalmist,  inspired  and  guided  by  the  holy  God,  as  by 
himself  spoken  to  the  Messiah,  as  Ps.  Ixviii.  7,  or  the 


first  person  in  Trinity  may  be  brought  in  speaking  to 
the  second,  even  the  Father  to  his  Son,  as  Ps.  ex.  1. 
All  tends  to  the  same  end,  namely,  to  declare  Christ 
to  be  true  God. 

This  is  further  manifest  by  the  title  Jehovah,  which 
is  a  name  so  proper  to  the  true  God,  as  it  is  not  in  any 
part  of  Scripture  attributed  to  any  but  to  the  true 
God  ;'  and  it  is  attributed  to  the  Son  of  God,  and  that 
as  a  distinct  person  from  the  Father,  Gen.  xix.  24. 
So  as  the  Son  is  most  true  God,  most  properly  so 
called  in  this  and  sundry  other  places.  So  he  is  called 
Lord,  ver.  10,  Sec.  128. 

Sec.  108.  Of  the  everlastingness  nf  Christ's  kingdom. 

These  words,  '  for  ever  and  ever,'  s/'j  rJv  a'lSna  mD 
aiSvoj,  have  reference  to  the  throne  of  Christ,  whereby 
his  kingdom  is  set  out ;  so  as  it  declai-es  the  everlast- 
ingness  of  Christ's  kingdom. 

The  Greek  word  here  translated  ercr  is  the  same 
that  was  translated  ivorlds,  ver.  2.  According  to  the 
notation  of  the  Greek  word,  ali!  tSv,  it  signifieth  ever- 
being,  namely,  one  and  the  same;  see  Sec.  18.  Some- 
times the  singular  number  is  singly  used,  as  Mark 
iii.  29,  t!(  rov  aiSita  ;  and  sometimes  doubled,  as  hero. 
Ofttimes  the  plural  number  is  singly  used,  as  Luke  i. 
82,  iii  •ro-jc  aiuva;  ;  but  most  frequently  doubled,  £/'; 
To-jg  aiSita;  riv  aiuvuii,  especially  in  the  book  of  the 
Revelations,  whore  it  is  fifteen  times  doubled. 

The  doubling  of  the  word  addeth  emphasis,  and 
ratifieth  the  certainty  of  the  point,  as  the  doubling  of 
Pharaoh's  dreams  did,  Gen.  xli.  32. 

This  word  hath  reference  sometimes  to  former  times, 
and  intendeth  eternity  without  beginning,  as  Eph.  iii. 
11,  xara.  'r^ihan  Tt^v  aiuvov,  and  is  translated  ctcrtnd. 
It  hath  also  reference  to  future  times,  and  intendeth 
everlastingness ;  as  John  vi.  51,  'He  shall  live  for 
ever,'  ^^ffsra/  iii  rov  aiUta,.  Sometimes  it  implieth  a 
continuance  to  the  end  of  the  world,  as  Luke  i.  55  ;  or 
the  end  of  a  man's  life,  as  John  viii.  35. 

Though  the  word  crer,  singly  used,  may  synecdocbi- 
cally  be  put  for  a  time  that  hath  a  date  or  period,  \<  : 
whenever  it  is  doubled  it  signifieth  an  everlasting  ct'ii 
tiuuauce,  without  any  date  or  end  at  all. 

In  the  Hebrew  test,  which  is  here  quoted,  there  is 
a  particle'  added  to  the  word  ever,  which  in  that  use 
always  intendeth  a  proper  everlastingness,  without  any 
period  or  end  at  all,  and  thereupon  translated  '  for  evor 
and  ever.' 

Christ,  in  regard  of  his  divine  nature,  as  the  Sen 
of  God,  is  a  king  for  ever  in  the  largest  sense,  haviiii; 
respect  to  former  and  future  continuance,  before  and 
after  all  times,  even  '  from  everlasting  to  everlasting,' 
Ps.  xc.  2. 

'  Of  the  title  Jehovah,  see  the  Church's  Conquest,  on 
Exodus  xvii.  15,  sec.  72. 

'  ^V1  D^IV-  In  BecuUim  et  upqiie,  notat  tempns  longius 
quam  seculum :  aiteruum.  In  immensum  augct  orationis 
pondus. 


Vek.  8.] 


GOUUE  ON  HEBREWS. 


But  in  regard  of  his  office,  as  God-man,  aud 
mediator  betwixt  God  and  man,  this  continuance  hath 
respect  to  the  future,  and  implieth  an  everlasting  con- 
tinuance.    And  that, 

1.  From  his  ascension,  when  he  was  actually  set 
upon  his  throne  in  heaven.  This  exaltation  of  Christ 
is  frequently  noted  to  be  after  his  humiliation  and 
subjection  unto  death.  Acts  ii.  86,  and  v.  30,i31; 
Rom.  viii.  34 ;  Philip,  ii.  8,  9. 

2.  From  his  incarnation.  For  so  soon  as  his 
human  nature  was  united  to  his  divine  (which  was  at 
his  first  conception)  he  had  right  to  his  royal  dignity. 
Thereupon  it  is  said,  ver.  6,  '  when  he  bringeth  in 
the  first-begotten  into  the  world,'  &e.  So  soon  as  he 
was  born  he  was  acknowledged  a  king,  and  answer- 
ably  he  was  worshipped,  and  presents  brought  to  him. 
Mat.  ii.  2,  11. 

3.  From  the  beginning  of  the  world,  even  so  soon 
as  man  fell,  as  Mediator  he  was  also  King.  That 
which  was  said  of  Christ  in  regard  of  his  sacrifice,  he 
was  a  '  Lamb  slain  from  the  foundation  of  the  world,' 
Rev.  xiii.  8,  may  be  applied  to  his  royalty,  he  was  a 
King  from  the  foundation  of  the  world.  For  in  every 
point  of  his  Mediatorship  he  was  the  '  same  yesterday, 
and  to-day,  and  for  ever,'  Heb.  xv.  8 ;  that  is,  in  all 
former  times,  in  the  present  time,  and  for  all  future 
times.     This  was  Christ  in  four  especial  respects. 

f  (1.)  In  regard  of  God's  decree,  which  wasj  before 
all  times. 

(2.)  In  regard  of  God's  promise.  Gen.  iii.  15. 

(3.)  In  regard  of  the  efficacy  of  Christ's  mediator- 
ship,  for  it  was  eflectual  to  all  purposes  so  soon  as 
God  had  promised  him. 

(4.)  In  regard  of  the  vii-tue  of  faith,  which  is  '  the 
substance  of  things  hoped  for,'  Heb.  xi.  1. 

From  what  time  soever  we  take  the  rise  or  begin- 
ning of  Christ's  kingdom,  as  he  is  Mediator,  the  con- 
tinuance of  it  is  everlasting ;  it  hath  no  date  at  all, 
Ps.  cxlv.  13  ;  Daniel  vii.  4 ;  Luke  i.  33. 

Sec.  109.  Of  Christ's  givinrj  up  his  kingdom  to  his 
Father. 

Against  the  eternity  of  Christ's  kingdom  may  be 
objected,  that  Christ  shall  deliver  up  the  kingdom  to 
God  the  Father,  and  that  the  Son  himself  shall  he 
subject  unto  him  that  put  all  things  under  him,  1  Cor. 
XV.  24,  28. 

Aus.  1.  That  which  is  spoken  of  Christ's  deliver- 
ing up  the  kingdom  to  the  Father,  is  meant  of  that 
full  victory  and  conquest  which  Christ  shall  get,  and 
thereby,  as  it  were,  bring  unto  his  Father  a  settled  and 
an  established  kingdom.  In  this  respect  he  may  be 
said  to  settle  his  Father  in  his  kingdom,  in  reference 
to  such  as  rebelled  against  him  or  fell  from  him. 

2.  That  phrase  of  delivering  up  the  kingdom  to 
the  Father  may  be  understood  of  the  manner  of  Christ's 
regiment  by  his  ministers,  ordinances,  and  other  like 
means;  all  things  being  accomplished  by  these  for 


which  they  were  ordained,  they  shall  cease,  and  in 
this  respect  be  said  to  be  delivered  up  to  God. 

3.  All  enemies  being  subdued,  Christ  hath  no  oc- 
casion of  using  authority  over  them.  There  is  no 
fear  of  their  rising  against  him. 

4.  As  for  this  phrase,  '  The  Son  also  himself  shall 
be  subject,'  it  is  to  be  taken  in  regard  of  his  human 
nature  aud  office  of  mediation,  in  which  respect  he  is 
subject  to  the  Father. 

If  hereupon  it  be  objected  that  in  these  respects 
Christ  was  always  subject  to  the  Father,  I  answer, 

That  the  excellency  of  his  deity  being  till  then  as 
it  were  clouded  under  the  veil  of  his  flesh  and  of  his 
office,  it  did  not  so  conspicuously,  fully,  and  perfectly 
appear,  as  at  the  end  of  the  world  it  shall.  This  sub- 
jection then  is  to  be  taken  comparatively,  in  refer- 
ence to  that  infinite  difterence  which  then  shall  be 
manifested  betwixt  the  divine  and  human  nature  of 
Christ. 

When  the  Son  of  God  assumed  human  nature  to 
the  unity  of  his  divine  nature,  '  the  Word  was  made 
flesh,'  John  i.  14,  and  '  God  was  manifested  in  the 
flesh,'  1  Tim.  iv.  16.  Now  though  it  pleased  the 
Deity  to  make  itself  in  a  manner  visible  in  that  flesh, 
John  xiv.  9,  yet  was  the  flesh  as  a  veil  obscuring  the 
surpassing  brightness  of  the  deity.  And  although 
by  divine  words  and  works  uttered  and  done  in  this 
flesh,  by  enduring  that  heavy  burden  which  was  laid 
on  it  for  our  sins,  by  the  resurrection  of  it  from  the 
dead,  by  the  ascension  of  it  into  heaven,  and  by  the 
high  exaltation  of  it  at  the  right  hand  of  God,  the 
deity  did  by  degrees  more  and  more  ^!brightly  and 
clearly  shew  itself  forth,  yet  still  the  flesh  remained 
as  a  veil  and  a  cloud.  But  when  the  enemies  of  all 
sorts  shall  be  subdued,  then  will  the  deity  of  the  Son  so 
brightly  and  conspicuously  shew  itself,  as  the  humanity 
shall  be  no  veil  unto  it,  but  rather  it  shall  appear  to 
be  infinitely  inferior  to  it,  and  in  this  respect  subject 
unto  it ;  so  as  the  human  nature  of  Christ  shall  not 
lose  any  dignity  which  it  had  before,  but  the  divine 
nature  shall  more  clearly  manifest  itself  in  itself,  and 
(as  we  speak)  in  its  own  likeness.  The  subjection 
therefore  of  the  Son  is  to  be  taken  of  the  clear  mani- 
festation of  the  excellency/ of  the  deity,  not  of  any 
diminution  of  the  dignity  of  the  humanity. 

5.  The  subjection  before  mentioned  may  be  under- 
stood of  the  body  of  Christ ;  and  Christ,  because  he  is 
the  head  of  that  body,  be  said  to  be  subject ;  for  this 
subjection  to  the  Father  is  set  down  as  a  high  degree 
of  honour  and  happiness.  To  what  higher  degree 
can  any  creature  attain  unto  than  to  be  God's  sub- 
ject '?  Now  because  the  whole  body  of  Christ  shall 
not  be  fully  brought  into  the  protection  and  tuition  of 
the  Father  before  that  day,  therefore  by  a  kind  of  ex- 
cellency the  Son,  in  regard  of  his  mystical  body,  is 
said  then  to  be  subject. 

6.  All  may  be  taken  of  Christ's  kingdom  of  inter- 
cession and  grace,  whereof  the  church,  so  long  as  it 


GOUGE  OX  UKBREWS. 


[Chap.  I. 


was  militant,  had  nfied,  but  not  of  his  kingdom  of 
glory,  in  which  his  church  shall  triumph. 

Sec.  110.  O/the  necessity  of  Christ's  continual  silting 
upon  his  throne. 

There  is  an  absolute  necessity  that  Christ's  throne 
should  bo  '  for  ever  and  ever,'  because  there  never 
was  nor  can  be  any  worthy,  meet,  or  able  to  succeed 
Christ  in  the  throne,  and  to  go  forward  with  that  work 
which  he  had  begun  ;  wherefore,  that  his  good  begin- 
ning might  not  prove  vain,  it  was  necessary  that  he 
should  have  an  everlasting  kingdom.  Among  men  a 
good  supply  may  be  made,  and  one  man  may  go  on 
with  that  good  work  which  another  hath  begun,  and 
perfect  the  same.  David  made  great  prepai'ation  for 
the  temple,  1  Chron.  xxii.  2,  &c.,  and  sxviii.  11,  &c., 
but  his  son  Solomon  perfected  the  temple  after  the 
death  of  his  father,  2  Chron.  v.  1.  But  there  is  one 
only  true  natural  Son  of  God,  one  Mediator  between 
God  and  man,  so  as  there  can  be  none  hke  to  him  to 
succeed  him  on  the  throne.  Besides,  Christ  ever 
liveth,  and  therefore  needeth  no  successor ;  but  aO 
men  are  mortal,  and  are  not  suHered  to  continue  by 
reason  of  death.  This  reason  the  apostle  rendereth 
of  the  difference  betwixt  the  priesthood  of  men,  which 
was  changeable,  and  the  unchangeable '  priesthood  of 
Christ,  Heb.  vii.  23,  24. 

This  everlastingness  of  Christ's  kingdom  doth  much 
commend  the  same,  and  sheweth  it  to  be  far  more 
excellent  than  all  the  kingdoms  of  men,  and  that  it 
shall  stand  when  all  others  are  brought  to  nought. 
Christ  shall  be  the  conqueror  over  all. 

In  this  respect  he  is  to  be  feared  above  all,  and  to 
be  trusted  unto  more  than  all,  Daniel  vi.  26,  and  vii. 
14 ;  1  Tim.  iv.  10. 

Sec.  111.   Of  Christ's  Sceptre. 

There  is  another  sign  here  used  to  set  out  Christ's 
kingdom,  that  is,  a  '  sceptre: '  indeed  the  Greek  word 
(il  ja/3oo5.  See  Chap.  ix.  4,  Sec.  28)  used  by  the 
apostle,  signifieth  a  wand,  or  stick,  or  staff;  it  is  by 
the  Septuagint  oft  used,  as  here,  for  a  sceptre.  So 
the  Hebrew  word  t23C,  is  indefinitely  put  for  a  staff 
or  a  stick,  but  more  especially  for  a  sceptre,  as  Gen. 
xlix.  10 ;  Num.  xxiv.  17. 

In  the  book  of  Esther  there  is  oft  used  a  compound 
Hebrew  word,^  which  signifieth  such  instrument  as 
kings  used  to  sway,  which  is  properly  a  sceptre  ;  this 
is  so  proper  to  a  king  as  he  is  called  a  sccptro-holder 
or  sceptre-bearer,^  Amos  i.  5-8.     As  a  throne  and  a 

•  »«■«(«/!««>.  Quod  pralerire  non  potest,  i.e.  pcrpetuum. 
Perpetuum  aulem  sacerdolium  dicitur  sacerdotis  perpetui 
respectn.— ^«a  Annot-  in  Ueb-  vii.  24. 

«  ta'aiC  compoiiitur  ex  nC  el  tSaC  virga  el  principe ; 
Bigniiicatque  virgam  qualcm  princepa  solet  tenere,  Dimirum 
»x«TT(»»,  tceplrum. 

'  t33C  1Din  rKtirTftvx'i,  teeplritehem,  r*nrT(»fi(ii,  icep- 
trum  fereiu.    Sicut  Tnronus  regni  est  symbolum  et  tessera, 


crown,  so  a  sceptre  are  all  ensigns  proper  to  a  king, 
and  that  to  set  out  his  majesty  and  authority.  There- 
fore, when  a  king  was  chosen,  and  inaugurated,  and 
anointed,  they^were  wont  to  put  a  sceptre  into  his 
hand. 

A  king,  by  swaying  his  sceptre  this  way  or  that 
way,  manifesteth  his  mind.  When  he  inviteth  any  to 
como  to  him,  or  would  have  silence  made,  or  vouch- 
safe grace  and  favour  to  any,  or  declare  his  dislike  of 
a  thing  and  displeasure,  he  doth  it  by  the  motion  of 
his  sceptre,  so  as  his  mind  may  be  discerned  thereby. 
When  Ahasuerus  would  give  an  evidence  of  his  favour 
to  Esther,  he  held  out  his  sceptre  to  her,  Esther  v.  2, 
and  viii.  4.  Because  a  sceptre  is  proper  to  a  king, 
by  a  metonymj'  i:  is  oft  put  for  a  kingdom  or  royal 
dignity,  as  Gen.  xlix.  10,  Num.  xxiv.  17.  And  the 
destruction  of  a  king  and  kingdom  is  set  out  by  break- 
ing a  sceptre,  Isa.  xiv.  5,  Zech.  x.  11. 

That  a  royal  sceptre  is  here  meant,  is  evident  by 
the  word  kingdom  annexed  to  it,  '  the  sceptre  of  thy 
kingdom.'  And  that  by  this  sceptre  the  government 
of  a  kingdom  is  here  meant,  is  manifest  by  the  epithet 
of  righteousness  added  thereto,  a  '  sceptre  of  righteous- 
ness,' that  is,  a  righteous  government  of  a  kingdom. 
In  this  respect  a  king  is  said  to  have  a  sceptre  to  rule, 
Ezek.  xix.  14. 

There  are  two  things  whereby  the  apostle  com- 
mendeth  the  foresaid  sceptre  :  one  is,  the  dignity  of 
it ;  the  other  is,  the  equity  of  it. 

The  diiinity  is  the  greatest  that  can  be  implied  in 
this  word  kingdom.  A  sceptre  of  a  kingdom  is  a  royal 
sceptre,  such  as  kings  only  sway.  Other  commanders 
may  have  sceptres  (though  not  so  properly  as  a  king), 
for  mention  is  made  of  '  sceptres  of  rulers '  in  the 
plural  number,  as  Isa.  xiv.  5,  Ezek.  xix.  11.  Such 
a  sceptre  may  be  a  sceptre  of  a  city,  of  a  tribe,  of  a 
province,  or  of  such  a  jurisdiction  as  he  possesseth 
who  holdeth  the  sceptre. 

The  equity  of  the  former  sceptre  is  thus  set  out,  '  a 
sceptre  of  righteousness,'  which  implieth  that  the 
king  who  swayeth  the  sceptre,  ordereth  all  things  in 
his  kingdom  most  justlj'  and  righteously. 

Order  of  matter  requireth  that  the  latter  clause 
should  be  in  the  former  place,  thus,  '  the  sceptre  of 
thy  kingdom  is  a  sceptre  of  righteousness ; '  but  the 
learned  languages  place  an  elegancy  in  transposing  the 
parts  of  a  sentence. 

According  to  the  order  of  matter,  we  will  first  speak 
of  the  kingdom  of  Christ,  and  then  of  the  equity 
thereof. 

Sec.  112.  Of  Christ's  kingdom. 

Christ's  kingdom  is  expressly  mentioned  in  this 
phrase,  '  the  sceptre  of  thy  kingdom. '  The  relative 
particle  thy  hath  reference  to  Christ,  as  was  before 
shewed  on  this  phrase,  '  thy  throne,'  Sec.  lOG. 
ita  etiam  virga  tarn  regise  quam  judiciarite  potestatie  est  indi- 
cium.— Battl  magn.  expUc.  P».  xliv. 


Ver.  8.] 


GOUGE  ON  HEBREWS. 


Frequent  mention  is  made  of  Christ's  kingdom,  and 
that  before  he  was  exhibited  in  the  flesh,  and  since. 

Before  it  was  typified,  as  by  the  kingdom  of  other 
kings  of  Judah,  so  in  particular  by  the  kingdom  of 
David,  2  Sam.  vii.  12-16;  Isa.  ix.  7,  and  ivi.  5; 
Jar.  xxiii.  5,  6,  and  xxsiii.  17. 

This  kingdom  of  Christ  was  also  prophesied  of 
before  bis  incarnation,  Gen.  xlix.  11-13  ;  Num.  xxiv. 
17  ;  Daniel  ii.  44  ;  Micah  iv.  8.  After  his  exhibition 
in  the  flesh,  this  kingdom  of  Christ  was  published  by 
bis  forerunner,  Mat.  iii.  2  ;  by  Christ  himself,  Luke 
iv.  43,  and  viii.  1  ;  and  by  his  apostles,  Luke  ix.  2. 
This  kingdom  did  the  apostles  most  set  forth  after 
Christ's  ascension.  Acts  viii.  12,  and  xx.  23,  and  xxviii. 
81.  Christ's  kingdom  is  that  estate  where  Christ 
ruletb." 

As  God,  by  his  absolute  power  he  reigneth  over  all 
creatures  everywhere,  Ps.  ciii.  19. 

As  Christ  is  God-man,  God  manifested  in  the  flesh, 
'  all  power  is  given  unto  him  in  heaven  and  earth,' 
Mat.  xxviii.  18  ;  yet  hath  Christ  a  peculiar  kingdom, 
wherein  be  reigneth  over  a  select  people  called  out  of 
tbe  world,  who  are  a  willing  people,  Ps.  ex.  5. 

This  kingdom  is  sometimes  called  '  the  kingdom  of 
God,'  Mark  i.  14,  15 ;  and  that  in  five  especial  re- 
spects : 

1.  By  a  kind  of  excellency;  for  excellent  and 
eminent  things  are  said  to  be  of  God,  as  Gen.  xxiii. 
6  ;  Ps.  Ixxxvii.  3  ;  1  Chron.  xii.  22  ;  Ps.  Ixxx.  10, 
and  xxxvi.  6  ;  Gen.  xxx.  8. 

2.  In  relation  to  tbe  king  thereof,  Christ  Jesus,  who 
is  true  God,  John  i.  49,  Kom.  ix.  5. 

3.  In  opposition  to  kingdoms  of  men,  Dan.  v.  21, 
John  xviii.  36. 

4.  In  regard  of  tbe  laws,  privileges,  and  immunities 
thereof,  which  are  all  divine  and  of  God,  Deut.  iv.  8, 
Rom.  xiv.  17. 

5.  In  reference  to  the  end  thereof,  which  is  God's 
glory,  Philip  ii.  9-11. 

It  is  also  called  '  the  kingdom  of  heaven,'  Mat.  iii. 
2,  and  iv.  17  ;  and  that  in  five  other  respects: 

1.  To  distinguish  it  from  the  kingdoms  of  the  world, 
which  the  devil  shewed  to  Christ,  Mat.  iv.  8. 

2.  To  shew  the  kind  of  laws,  ordinances,  and  ap- 
purtenances thereof,  which  are  all  heavenly,  Heb. 
ix.  23. 

8.  To  demonstrate  tbe  qualification  of  the  subjects 
thereof,  whose  inward  disposition  and  outward  con- 
versation is  heavenly,  Heb  iii.  1,  Ps.  iii.  20. 

4.  To  set  out  the  extent  thereof.  It  doth  not  only 
reach  from  Euphrates  to  Sihor,  as  Solomon's  kingdom 
did,  1  Kings  iv.  21,  or  from  India  to  Ethiopia,  over 
an  hundred  and  twenty-seven  provinces,  as  Ahasuerus 
bis  kingdom  did,  Esther  i.  1,  but  to  heaven  itself, 
yea,  and  that  throughout  the  whole  earth  and  tbe 
whole  heaven,  Ps.  cxxxv.  6,  Mat.  xxviii.  18. 

'  Of  Christ's  kingdom,  see  my  Gnide  to  go  to  God  or 
E.\i)lun.  of  tlie  Lord'a  Prayer,  2  Petit.,  sec.  35. 


5.  To  manifest  the  end  of  calling  men  into  the 
church,  which  is  Christ's  kingdom  of  grace  on  earth, 
that  they  might  be  fitted  for  heaven,  which  is  the 
kingdom  of  glory.  Col.  i.  12,  13,  1  Peter  i.  3,  4. 

Well  may  the  estate  where  Christ  ruletb  be  accounted 
and  called  a  kingdom,  because  all  things  which  con- 
stitute a  kingdom  appertain  thereto  ;  such  as  these  : 

1.  An  high  supreme  sovereign,  who  is  a  true,  proper 
king,  an  absolute  monarch,  which  Christ  is,  Isa.  ix.  6 ; 
Ps.  ii.  6  ;  1  Tim.  vi.  15. 

2.  There  be  subjects  that  take  him  for  their  king, 
and  willingly  subject  themselves  to  him,  Ps.  xviii.  44, 
and  ex.  8. 

8.  There  is  a  distinct  particular  dominion  or  state, 
in  which  that  king  reigneth  and  ruleth,  Ps.  ii.  6. 

4.  There  be  laws  and  statutes  whereby  this  kingdom 
is  governed,  the  most  righteous,  equal,  and  prudent 
laws  that  ever  were.  These  are  registered  in  God's 
word,  the  holy  Bible  :  read  what  is  said  of  them, 
Deut.  iv.  8  ;  Ps.  xix.  7  ;  2  Tim.  iii.  15-17. 

5.  There  [be]  privileges  and  immunities  appertain- 
ing to  this  kingdom,  such  as  never  any  kingdom  had 
the  like.     Some  of  tbe  privileges  are  these  : 

(1.)  A  right  to  the  things  of  this  world,  1  Cor.  iii. 
22,  28. 

(2.)  A  free  access  to  the  throne  of  grace  at  all  times, 
Eph.  ii.  18,  and  iii.  12,  Heb.  iv.  16.  This  privilege 
will  appear  to  be  a  great  one,  if  we  well  weigh  the 
readiness  of  him  that  sits  on  the  throne  to  accept  us ; 
the  abundance  of  blessings  that  are  there  treasured 
up,  and  the  assurance  that  the  subjects  of  this  king- 
dom have  to  attain  their  desires. 

(3.)  A  right  to  Christ  himself,  and  in  bim  to  all 
things  that  are  bis.  And  what  is  not  bis  ?  Eom.  viii. 
82. 

(4.)  Aright  to  heaven  itself,  1  Peter i.  4;  Luke  xii. 
32  ;  Mat.  xxv.  34. 

The  immunities  of  Christ's  kingdom  are  such  as 
these : 

1.  Freedom  from  all  inconvenient  and  burdensome 
laws,  whether  ceremonial,  judicial,  or  moral,  Rom. 
vii.  4,  Gal.  iv.  5. 

2.  From  sin,  Rom.  vi.  18,  22.  We  are  freed  from 
sin, — 

(1.)  In  regard  of  tbe  guilt  of  it,  Rom.  viii.  83. 
(2.)  In  regard  of  the  dominion  and  power  of  it, 
Rom.  vi.  14. 

(8.)  In  regard  of  tbe  punishment  of  it,  Eom.  viii.  1. 

3.  From  the  sting  of  death,  1  Cor.  xv.  53. 

4.  From  tbe  power  of  Satan,  Heb.  ii.  14. 

Who  would  not  be  of  this  kingdom  ?  What  care 
should  they  have  that  are  of  it  to  abide  in  it,  and  to 
say,  '  The  lines  are  fallen  unto  me  in  pleasant 
places  ;  yea,  I  have  a  goodly  heritage,'  Ps.  xvi.  6. 
How  sedulous  should  they  be  to  bring  others  there- 
into. Cant.  viii.  8.  How  conscionable  ought  tbe 
subjects  of  this  kingdom  to  be  in  walking  worthy 
thereof,  Eph.  iv.  1,  Col.  i.  10. 


(.luUHE  ON   JIEUUKWJ 


[(.'HAP.   I. 


Sec.  118.   Of  the  riijhtcousncss  of  Christ's  kingdom. 

The  Greek  word'  joined  by  the  apostle  to  the 
sceptre  hero  mentioned,  siguifieth  rectitude,  straight- 
ness,  evenness  ;  it  is  opposed  to  crookedness,  rough- 
ness, unevcnuess.  So  doth  the  Hebrew  word^  also 
signify ;  it  is  titly  applied  to  a  sceptre,  which  useth 
to  be  straight  and  upright,  not  crooked,  nor  inclining 
this  way  or  that  way  ;  so  as  that  which  is  set  out  by 
a  sceptre,  namely,  government,  is  hereby  implied  to 
be  right  and  upright,  just  and  equal,  not  partially  in- 
clining to  any  side.  The  government  of  a  good  king 
is  frequently  set  out  by  this  phrase,  'He  did  that 
which  was  right,'  TJ"n,  1  Kings  xv.  5,  11,  and  xxii. 
43  ;  and  it  is  opposed  to  declining  to  the  right  hand 
or  to  the  left,  2  Kings  xxii.  2.  According  to  the  tiue 
meaning  of  the  word  in  this  place,  it  is  not  unfitly 
translated  '  righteousness  ;'  and  so  it  is  expounded  in 
the  next  verse.  These  two  words  in  Hebrew,  which 
signify  righteousness,  pIV,  and  rectitude  or  equity, 
D^t^"Dl,  are  oft  joined  together,  as  importing  the  same 
thing,  Prov.  ii.  9,  Ps.  Iviii.  1. 

This  phrase,  a  '  sceptre  of  righteousness,'^  is  a 
rhetorical  phrase,  very  elegant  and  emphatical.  It 
impHeth  a  most  jnst  and  equal  ordering  all  things  in 
the  kingdom,  so  as  nothing  but  that  which  is  right, 
without  all  appearance  of  any  unrighteousness,  is  to 
be  found  in  Christ's  administration  of  his  kingdom. 
The  substantive  rv/htcoiisncss,*  is  oft  put  for  the 
adjective  righteous ;  and  that  to  declare  the  super- 
lative degree  thereof,  as  Deut.  xxiv.  13:  Ps.  cxix.  172; 
Isa.  i.  20 ;  Jer.  xxxiii.  15  ;  2  Tim.  iv.'s ;  Heb.  vii.  1. 

Hereby  it  appeareth  that  Christ  doth  most  right- 
eously order  the  affairs  of  his  kingdom.  In  this  re- 
spect ho  is  styled  a  '  righteous  judge,'  2  Tim.  iv.  8, 
and  a  '  righteous  branch  ;'  and  '  this  is  his  name 
whereby  he  shall  be  called,  The  Lord  our  righteous- 
ness,' Jer.  xxiii.  5,0;'  Justice  and  judgment  are  the 
habitation  of  his  throne,'  Ps.  Ixxxix.  14.  His  laws 
and  statutes  are  all  righteous,  Ps.  xix.  -7,  &c.  His 
word,  which  in  special  is  counted  to  be  his  sceptre, 
teacheth  all  righteousness,  maketh  his  subjects  right- 
eous, and  leadeth  them  in  that  only  right  way  which 
briugcth  them  to  the  crown  of  righteousness.  There 
is  no  true  righteousness  but  that  which  is  found  in 
this  kingdom.  The  members  of  this  kingdom  are  the 
only  true  righteous  men,  all  others  are  but  righteous 
in  show.  The  rewards  which  Christ  giveth,  and  the 
judgments  which  ho  oxecuteth,  are  all  righteous. 

Thus  he  brings  most  glory  to  himself,  and  doth 
most  good  to  others,  which  are  two  main  ends  whereat 
Christ  aimeth. 

Happy  are  those  men,  happy  are  those  subjects 
which  arc  of  this  kingdom,  and  governed  by  the  laws 
thereof. 

'  Ivfirris,  rectUudo,  infill  rectus,  e,h  tZ  et  Tltnfti. 
"  IIC'D.  *  Sec  Sec.  26,  on  Ihis  plirasp,  vonl  o/powr. 

*  Abstractum  pro  coiicrcto.  In  regno  Cliristi  est  pura 
U8titia. — Jiaitl.  Nag.  Lxplk.  Ps.  xliv. 


Blessed  be  the  Lord  which  delighted  in  his  church 
to  set  his  Son  on  the  throne  thereof;  and  to  put  this 
sceptre  of  righteouness  into  his  hand ;  because  the 
Lord  love  d  his  church  for  ever,  therefore  made  he  his 
Son  king,  to  do  judgment  and  justice. 

How  should  this  allure  us  to  come  to  this  kingdom, 
to  abide  therein,  to  [be]  subject  to  the  laws  and  ordi- 
nances thereof. 

Oh  the  folly  of  those  who  will  not  have  this  man  to 
rule  over  them,  Luke  xix.  14,  27,  but  will  break  his 
bands,  Ps.  ii.  3.  They  are  like  to  the  trees,  Judges 
ix.  14,  15. 

Sec.  114.  Of  the  e.r tent  of  righteousness. 

Thou  hast  loved  rii/hteousness,  and  hated  iniquitij ; 
therefore  God,  even  thy  God,  hath  anointed  thee  icith 
the  oil  of  (jladnrss  above  thy  fellows. — Heb.  i.  9. 

In  the  beginning  of  this  verse,  the  apostle  further 
amplifieth  the  righteousness  of  Christ's  kingdom.  It 
might  be  thought  that  the  mention  of  the  everlasting 
throne  of  Christ  had  been  sufficient  to  the  apostle's 
purpose,  which  was  to  demonstrate  Christ's  excellency 
above  angels.  But  to  move  the  Hebrews  the  rather 
to  submit  themselves  to  Christ's  government,  he  doth 
not  only  give  au  hint  of  Christ's  righteous  sceptre, 
but  also  produceth  all  that  the  prophet  had  foretold  of 
Christ's  righteous  government ;  and  that  both  in  re- 
gard of  the  canse  thereof,  which  was  his  love  of  right- 
eousness, and  also  in  regard  of  the  parts  thereof,  which 
are  to  love  righteousness  and  hate  iniquity,  that  so 
they  whom  he  instructed  herein  might  themselves 
follow  after  righteousness,  and  avoid  and  fly  from  all 
iniquity.  It  was  a  great  matter  that  he  had  spoken 
of,  the  government  of  Christ's  kingdom,  therefore  he 
returns  to  it  again.! 

The  manner  of  laying  down  this  exemplification  is 
the  same  that  he  used  in  propounding  the  point  itself, 
namely,  by  way  of  apostrophe,  speaking  unto  Christ 
himself,  '  Thou  hast  loved,'  &c.  This  adds  much 
emphasis. 

Though  our  English  use  one  and  the  same  word 
in  the  former  verse,  and  in  this  verse  too,  namely, 
riyhteousnesx ;  yet  both  by  the  psalmist  in  Hebrew,  and 
by  the  apostle  in  Greek,  two  several  words  are  used. 

In  the  three  learned  languages,  Hebrew,  Greek, 
and  Latin,  one  and  the  same  word  is  put  for  justice 
and  righteousness.'^ 

The  notation  of  the  Greek  word  used  by  the  apostle 
will  bo  a  good  help  to  find  out  the  nature  of  the  thing. 

A  learned  philosopher  makes  the  notation  of  the 
word  translated  riyhteoiis,  to  be  from  dividing  into 
two  equal  parts,''  because  by  justice  or  righteousness 

'  Quod  jam  magnum  quiddam  locutus  est,  itornm  illnd 
so  curnie  festiunt. — Chri/s.  Jlom.  3,  in  cap.  i.  ad  llrb. 

'  \>'Vi,'iiiitLuttm,justUia. 

^  AVtf^ta^Jraf  VixtLin  »ti  Si';^«  Wtiv,  wvtrt^  Rr   Itrtt  itvti  %txai-v. 

— Arist.  Elhic.  lib.  v.  cap.  vii.  Ju.-<tilia  ust  virtus,  quu  .^u,i 
cuique  tribuuntur. — Aug.  dt  lib.  arhit.  lib.  i.  Sic  Arist.  loc. 
citat.     Sic  Cic.  de  Finib.  lib.  v.     Aliique  plurimi. 


Vkk.  9.] 


GOUUE  ON  UEUREWS. 


matters  are  so  equally  poised  and  distributed,  as 
every  one  batli  that  which  belongs  to  him,  or  is  meet 
for  him.  Thus  it  compriseth  both  reward  and  re- 
venge ;  the  one  and  the  other  being  by  righteousness 
BO  ordered  as  it  is  meet  to  be  ordered.  The  notation 
of  our  English  word  rir/hleousiiess  is  agreeable  to  the 
meaning  and  sense  of  that  notation ;  for  righteousness 
is  to  do  right  to  every  one.  Thus  both  philosophers 
and  divines,  ancient  and  modern,  have  defined  it : 
righteousness  is  a  virtue  whereby  to  every  one  his 
due  is  given.  On  the  contrary,  wrong  done  to  any 
is  called  unrighteousness  or  injustice,  abi/.m. 

Thus  is  that  righteousness  whereby  Christ  ordereth 
the  aftairs  of  his  kingdom,  as  was  shewed  before, 
See.  113. 

Of  righteousness  put  for  God's  faithfulness,  see 
Chap.  vi.  10,  Sec.  61. 

Sec.  115.  Of  Christ's  love  of  rirfhieousiiess. 

That  which  puts  on  Christ  to  sway  his  sceptre 
righteously,  and  righteously  to  govern  his  people,  is 
not  so  much  any  advantage  which  himself  expects 
from  his  subjects,  as  an  inward  inclination  in  himself 
thereunto,  and  a  delight  therein.  So  much  doth  this 
word  love,  '  Thou  hast  loved  righteousness,'  intend. 
In  this  did  the  man  after  God's  own  heart  manifest 
his  love  of  God's  commandments,  in  that  he  delighted 
in  them  :  'I  will  delight  myself,'  saith  he,  'in  thy 
commandments,  which  I  have  loved,'  Ps.  cxis.  47  ; 
yea,  they  who  love  a  thing  will  also  earnestly  and 
zealously  put  themselves  on  to  practise  and  exercise 
the  same.  So  much  is  intended  in  this  phrase,  '  My 
hands  will  I  lift  unto  thy  commandments,  which  I 
have  loved,'  Ps.  cxix.  48.  When  the  soul  of  a  man 
is  duly  affected  with  righteousness,  and  his  heart  set 
upon  it  to  love  it,  he  will  take  all  occasions  to  practise 
it ;  nothing  more  puts  on  one  to  do  a  thing  than  love  : 
'  My  soul  hath  kept  thy  testimonies,  and  I  love  them 
exceedingly,  saith  the  psalmist,'  Ps.  cxix.  167. 

This  love  of  righteousness  rested  not  only  in  that 
which  was  in  Christ,  and  practised  by  him,  but  also 
it  extended  itself  to  the  righteousness  of  his  subjects ; 
even  to  their  righteous  disposition  and  righteous  con- 
versation :  so  as  the  righteous  government  of  this  King 
is  manifested  both  in  his  own  righteous  ordering  the 
affairs  of  his  kingdom,  and  also  in  his  subjects  order- 
ing their  affairs,  when  they  have  to  do  with  their 
sovereign  and  their  fellow- subjects.  Christ  loveth  and 
delighteth  in  the  righteous,  and  will  thereupon  reward 
their  righteousness  :  thus  saith  the  psalmist  to  this 
purpose,  '  The  righteous  Lord  loveth  righteousness ; 
his  countenance  doth  behold  the  upright,'  Ps.  xi.  7. 
And  again,  '  The  Lord  loveth  the  righteous,'  Ps. 
cxlvi.  8. 

Sec.  lie.   0/ Christ's  hatred  of  itiiquifij. 
To  Christ's  love  of  righteousness  is  added  his  latrcd 
of  iniquity,  because  these  two  are  contrary  one  ;o 


another.  Men  use  to  be  contrarily  affected  to  contrary 
objects  ;  vain  intentions  and  God's  law  are  directly 
contrary  one  to  another  ;  thereupon  saith  the  psalmist, 
'  I  hate  vain  thoughts,  but  thy  law  do  I  love,'  Ps. 
cxix.  113.  We  are  commanded  to  '  hate  the  evil  and 
love  the  good,'  Amos  v.  5. 

The  word  translated  iniqidly  is  a  general  word,  which 
signifieth  a  transgression  of  the  law,  dtio/j,!a,,^  and  it  is 
so  translated,  1  John  iii.  4 ;  it  is  also  translated 
unrighteousness,  and  directly  opposed  to  righteousness, 
2  Cor.  vi.  14 ;  for  righteousness  is  a  conformity  to 
the  law,  which  is  the  rule  of  righteousness,  so  as 
transgression  must  needs  be  contrary  thereunto. 

The  word  iniquity  is  of  as  largo  an  extent  as  un- 
righteousness, and  implieth  an  unequal  dealing,  which 
is  contrary  to  the  rule  or  law  of  God. 

This  sheweth  that  Christ  was  so  far  from  dealing 
unjustly  and  doing  any  unrighteousness,  as  he  hated 
it  even  in  others. 

Hatred  is  directly  contraiy  to  love;  and  as  love 
importeth  a  delight  in  a  thing,  so  hatred  a  loathing 
and  detesting  of  it.  A  prophet  giveth  this  advice, 
'  Hate  the  evil,'  Amos  v.  15  ;  an  apostle  thus  ex- 
presseth  it,  '  Abhor  that  which  is  evil,'  Kom.  xii.  9. 
Therefore  that  which  God  hateth  is  said  to  be  an 
abomination  unto  him,  Isa.  i.  13,  14  ;  Prov.  vi.  16. 

By  this  hatred  of  iniquity  an  evident  proof  both  of 
the  truth  of  Christ's  love  and  also  of  the  greatness 
thereof  is  given ;  it  was  so  great  as  it  made  him  hate 
the  contrary.  This  is  a  great  amplification  of  love, 
and  it  shews  that  they  which  hate  not  iniquity  do  not 
in  truth  and  fervency  love  righteousness  :  it  is  there- 
fore set  down  as  a  note  of  an  unrighteous  man,  that 
he  abhors  not  evil,  Ps.  sxxvi.  4. 

Hereby  may  righteous  magistrates,  righteous  minis- 
ters, righteous  masters,  and  all  righteous  persons  be 
proved. 

That  which  is  said  of  righteousness  itself  may  be 
applied  to  persons  qualified  therewith.  Christ  loveth 
the  righteous,  and  hateth  the  unrighteous  :  '  The  way 
of  the  wicked  is  an  abomination  to  the  Lord  ;  but  he 
loveth  him  that  followeth  after  righteousness,'  Prov. 
XV.  9.  So  may  we  do,  so  must  we  do  ;  we  may,  we 
must  love  the  righteous,  2  John  1,  and  hate  the 
unrighteous,  Ps.  cxxxix.  21,  22;  not  simply  their 
persons,  but  their  evil  qualities.  In  regard  of  men's 
persons,  we  are  commanded  to  love  our  enemies,  yea, 
though  they  be  wicked  ;  even  such  as  curse  us  and 
persecute  us.  Mat.  v.  44.  But  in  regard  of  their 
quality,  we  must  hate  even  the  garment  spotted  with 
the  flesh,  Jude  23. 

Christ's  love  of  righteous  and  hatred  of  unright- 
eous persons,  manifesteth  the  righteous  government 
of  his  kingdom,  in  that  he  dealeth  with  every  one 
according  to  his  works,  rewarding  the  righteous  (which 
is  a  fruit  of  his  love)  and  punishing  the  unrighteous, 
which  is  an  effect  of  his  hatred,  and  both  according 
^  '  avo(^5i  coinponitur  ab  a. pricaiivo  et  vifios.—Lcj;. 


6t 


GOUGE  ON  HEBREWS. 


[Chap. 


to  their  works,  which  is  the  evidence  of  his  justice  and 
righteousness. 

Thus  is  Christ  set  forth  as  righteous  in  himself,  and 
righteous  in  the  administration  of  his  kingdom.  He 
is  a  righteous  person  and  a  righteous  king,  who  also 
maketh  his  kingdom  and  the  subjects  thereof  all 
righteous. 

Sec.  117.  Of  the  meaning  of  this  relative  particle 
<  therefore: 

Upon  the  former  description  of  Christ's  righteous- 
ness this  inference  is  made,  '  Therefore  God  hath 
anointed  thee.'  This  may  be  taken  as  the  cause  of 
Christ's  righteousness,  or  as  a  consequence  following 
from  thence.  . 

The  Hebrew  phrase,  13  'V,  is  oft  used  to  set  out 
the  cause  of  a  thing,  as  Gen.  sviii.  5,  omav  P"'?^, 
'  Therefore  are  ye  come,'  that  is,  for  this  cause.  The 
same  phrase  is  translated  with  a  causal  particle.  Gen. 
xxxviii.  26,  n*nnrN7  \2"7V,  '  Because  I  gave  her  not,' 
&c.  It  is  also  used  to  d<»clare  a  consequence  or 
an  effect,  as  Ps.  i.  5,  IDp-.s'?  p'hv,  '  Therefore  the 
ungodly,'  &c.  So  Gen.  ii.  24,  3rV'  12-"?V,  '  There- 
fore shall  a  man  leave,'  &e.  The  Greek  phrase,  bla 
TouTo,  also  used  by  the  apostle,  is  sometimes  put  for 
a  cause,  as  Mat.  xiii.  13,  '  Therefore  spake  I  to  them 
in  parables;'  and  it  is  thus  translated,  'for, this  cause,' 
John  xii.  27,  1  Tim.  i.  16.  It  is  also  put  for  an 
effect  or  consequence,  as  Mat.  xiv.  2. 

It  may  in  the  one  or  the  other  sense  be  here  taken. 
As  a  cause,  it  implieth  that  God's  anointing  Christ, 
that  is,  pouring  his  Spirit  upon  him,  made  him  to  be 
so  fit  and  able  a  king  as  he  was.  As  an  effect,  it  in- 
tendeth  that  Christ,  being  most  righteous,  and  every 
way  able  and  fit  to  govern  the  kingdom,  God  therefore 
anointed,  that  is,  deputed,  him  thereto. 

In  this  respect  it  must  have  reference  to  Christ's 
human  nature,  or  to  his  person  as  mediator,  God-man : 
thus,  '  God  gave  the  Spirit  unto  him,  not  by  measure,' 
John  iii.  84  ;  and  '  the  Spirit  of  the  Lord  was  upon 
him,'  Luke  iv.  18. 

This  word  of  inference,  therefore,  may  also  be  taken 
as  a  manifestation  of  God's  anointing  him  :  thus, 
Christ  loved  righteousness,  therefore  it  was  manifest 
that  God  anointed  him  ;  as  where  Christ  saith,  '  (Jiere- 
fore  the  kingdom  of  heaven  is  like  unto  a  certain 
king,'  Mat.  xviii.  23  ;  it  is  manifest  that  the  king- 
dom of  heaven  is  like,  &c. 

This  relative  therefore,  as  it  noteth  a  cause,  hath 
reference  to  the  former  part;  thus,  God  hath  anointed 
thee,  therefore  thou  lovest  righteousness.  As  it  de- 
claroth  a  consequence,  it  halh  reference  to  the  latter 
part;  thus,  '  Thou  lovest  righteousness,  therefore  God 
hatli  anointed  thee,'  that  is,  saw  it  meet  to  anoint  thee. 

None  of  these  senses  cross  the  other,  but  they  may 
well  stand  together  ;  for  God  may  anoint  Christ,  and 
depute  him  to  his  function,  because  he  loveth  right- 


eousness ;  and  Christ  may  manifest  his  love  of  right- 
eousness because  God  hath  anointed  him. 

Finally,  both  the  Hebrew  and  Greek  phrase,  trans- 
lated therefore,  is  sometimes  used  for  ornament's  sake, 
or  to  begin  a  sentence,  as  in  EngUsh  we  use  this 
phrase,  Now  then.  It  is  also  used  to  couple  sentences 
together.  Gen.  xxxiii.  10,  John  vii.  22, 

Sec.  118.  Of  the  meaning  of  this  phrase,  '  God,  thy 
God: 

The  author  of  the  anointing  here  mentioned,  is  set 
out  very  emphatically  (at  least  as  our  English  and 
some  other  translators  express  it)  by  a  rhetorical 
figure,  doubling  the  same  word  in  the  same  sense, 
thus,  '  God,  even  thy  God.'  Hereby  it  is  intimated 
that  the  matter  here  set  down  is  true,  faithful,  and 
worthy  of  all  observation  and  acceptation.  In  like 
manner  doth  the  Lord  set  out  himself  in  relation  to 
his  church,  saying,  Ps.  1.  7,  'I  am  God,  even  thy 
God.'  This  he  doth  that  his  people  might  take  the 
more  thorough  notice  thereof,  and  that  their  faith 
might  be  the  more  strengthened  thereupon. 

The  notation  of  the  Hebrew  title  thus  translated 
God,  implieth  God  to  be  of  might  and  power,'  and  is 
by  some  translated  the  strong  God.^ 

The  Hebrew  noun  is  of  the  plural  number,  D'nPN, 
but  the  verb  anointed,  to  which  the  Hebrew  title  hath 
reference,  is  of  the  singular  number,  "inC'O,  which  in- 
timateth  a  plurahty  of  persons,  and  unity  of  essence. 

The  title  God,  as  here  used,  in  the  first  place,  may 
be  of  the  vocative  case,  as  it  is  in  the  former  verse,  and 
translated  O  God ;  and  by  an  apostrophe  applied  to 
Christ ;  for  this  particle  even  (which  is  a  note  of  ap- 
position, joining  two  words  together,  which  have 
reference  to  one  and  the  same  thing)  is  neither  in 
the  Hebrew  nor  Greek  text,  but  inserted  by  our  Eng- 
lish translators.  In  Hebrew,  D'n^N,  Greek,  ©so;, 
and  Latin,  Deus,  this  title  is  both  in  the  nominative 
and  vocative  case,  the  very  same  for  syllnbles  and  let- 
ters. In  the  nominative  case  it  is  spoken  of  the 
Father,  as  our  English  sets  it  down  ;  in  the  vocative 
case  it  is  spoken  to  the  Son.  Many  of  the  ancient 
fathers'  and  pater-e\fositor&*  take  it  in  the  vocative 
as  spoken  to  the  Son. 

It  may  be  objected  that  thence  it  will  follow  that 
God  is  of  God. 

Jns.  I  deny  not,  but  that  it  will  so  follow,  and 
therein  is  nothing  against  the  orthodox  faith  ;  for  the 
Sou  of  God  is  very  God  of  very  God  ;  see  Sec.  19. 
In  regard  of  his  divine  essence  he  is  very  God,  Kev. 
iv.  8.  In  regard  of  his  distinct  persons,  as  the  Son 
in  relation  to  his  Father,  he  is  of  God  ;  in  this  re- 

>  ^N  al)  ^*X  polens,  forlis. 

'  Aquila,  Ux^i"'  Treinel.   et   Jan.   Deum  fortem.    ' 
xiv.  22.  '   August.  Chrys.  Theopli.  Harm,  aliiiii 

*  Bucer,  MoUer.  Scultet.  aliique.    0  Deus,  unxit  to  1 
tuuB.     Deus  uugitur  a  Deo.     Sic  acciidte,  sic  intelligite,  sic 
a  Ortecis  evidentissimum  est. — Aug.  Enarr.  in  P>.  xliv. 


i 


Ver.  9.] 


UOUGE  ON  HEBREWS. 


spect,  as  we  may  say,  0  Son,  thy  Father,  so  0  God, 
thy  God. 

Besides,  the  Son  of  God  assumed  man's  nature  ; 
hereby  God  and  man  became  one  person.  Thus  he 
is  God,  and  God  is  his  God.  He  is  God  in  regard  of 
his  divine  nature,  and  God  is  his  God  in  regard  of 
his  human  nature,  yea,  and  in  regard  of  both  natures 
united  in  one  person. 

In  this  latter  respect,  as  Christ  is  God-man,  God 
may  be  said  to  be  his  God  three  ways  : 

1.  As  Christ's  human  nature  was  created  of  God, 
and  preserved  by  him  like  other  creatures. 

2.  As  Christ  is  mediator,  he  is  deputed  and  sent 
of  God,  John  iii.  34,  and  he  subjected  himself  to  God, 
and  set  himself  to  do  the  will  of  God,  and  such  works 
as  God  appointed  him  to  do,  John  iv.  3i  and  ix.  4. 
In  these  respects  also  God  is  his  God. 

3.  As  Christ  God-man  was  given  by  God  to  be  an 
head  to  a  mystical  body,  which  is  the  church,  Eph. 
V.  22.  God  thereupon  entered  into  covenant  with 
him  in  the  behalf  of  that  body,  Isa.  xlii.  6  and  xlis.  8. 

!  Thus  he  is  called  the  messenger,  Mai.  iii.  1,  and 
mediator  of  the  covenant,  Heb.  viii.  6.     Now  God  is 
in  an  especial  manner  their  God,  with  whom  he  doth 
enter  into  covenant ;  as  he  said  unto  Abraham,   '  I 
will  establish  my  covenant  between  me  and  thee,'  &c., 
'  to  be  a  God  unto  thee,'  &c..  Gen.  svii.  7.     As  God 
made  a  covenant  with  Abraham  and  his  seed,  so  also 
with  Christ  and  his  seed,  which  are  all  the  elect  of  God, 
even  the  whole  catholic  church.     This  is  the  seed 
mentioned,  Isa.  liii.  10.    So  as  by  special  relation  be- 
twixt God  and  Christ,  God  is  his  God  in  covenant 
with  him.     God  also  is,  in  especial  manner,  the  God 
of  the  elect  through  Christ. 
f        This  special  relation,  thy  God,  having  reference  to 
;    Christ,  is  under  the  gospel,  God's  memorial;  as  under 
I    the  law  his  title  was,  '  the  God  of  Abraham,  the  God 
[    of  Isaac,  and  the  God  of  Jacob.'    For  with  them  God 
I    made  his  covenant,  and  in  them  with  their  seed.  Gen. 

xvii.  7,  and  xxvi  3,  4,  and  xxviii.  13,  14. 
1  This  title,  '  the  God  of  Abraham,  Isaac,  and  Jacob,' 
God  assumed  to  himself,  Esod.  iii.  15,  16  ;  and  the 
seed  of  those  patriarchs  oft  called  on  God  by  that 
title,  and  pleaded  it  before  him,  to  enlarge  their  de- 
sires, and  to  strengthen  their  foith.  This  they  did  by 
calling  to  mind  that  relation  w  hich  was  betwixt  God  and 
their  fathers,  with  whom  God  had  made  an  everlast- 
ing covenant,  to  extend  to  them  and  then-  seed,  Exod. 
.    xxxii.  11,  1  Kings  xviii.  36,  1  Chron.  xxix.  18. 

How  much  more  may  we  have  our  desires  enlarged, 
and  faith  strengthened,  in  that  relation  which  is  be- 
twixt God  and  Christ,  and  how  may  we  plead  it,  and 
say,  0  God  of  thy  Son  Jesus  Christ,  remember  thy 
covenant  made  with  him  and  in  him.  Hereupon  it 
is  that  Christ  saith,  '  Verily,  verily,  I  say  unto  you. 
Whatsoever  ye  shall  ask  the  Father  in  my  name,  he 
will  give  it  you,'  John  xvi.  23.  When  the  children 
of  Israel  were  in  great  distress,  '  the  Lord  was  gra- 


cious unto  them,  and  had  compassion  on  them,  and 
respect  unto  them,  because  of  his  covenant  with  Abra- 
ham, Isaac,  and  Jacob,'  &c.,  2  Kings  xiii.  23.  How 
much  more  will  God  be  gracious  to  us  because  of  his 
covenant  with  his  Son  Christ !  This  is  the  truest  and 
surest  ground  of  Christian  confidence  and  boldness  in 
approaching  to  the  throne  of  grace. 

The  psalmist,  who  lived  many  hundred  years  before 
the  apostles,  having  by  the  Spirit  of  truth  registered 
this  relation  betwixt  God  and  the  promised  Messiah, 
giveth  evidence  thereby,  that  the  understanding  and 
believing  Jews  conceived  that  Messiah  to  be  true  God, 
the  Son  of  God  ;  and  that  God  was  the  God  of  that 
Messiah  in  special,  and  by  virtue  thereof,  '  the  God 
of  Abraham,  Isaac,  and  Jacob,'  Exod.  iv.  5  ;  '  the 
Lord  God  of  Israel,'  Exod.  v.  1  ;  '  the  Lord  God  of 
the  Hebrews,'  Exod.  ix.  1  ;  '  the  God  of  the  Jews,' 
Kom.  iii.  29  ;  '  the  God  of  Jeshurun,'  Deut.  xxsiii. 
26  ;  '  the  Lord  of  Elijah,'  2  Kings  ii.  14  ;  '  the  God 
of  Daniel,'  Dan.  vi.  20 ;  '  the  God  of  Shadrach, 
Meshach,  and  Abed-nego,'  Dan.  iii.  28 ;  '  Gentiles,' 
Rom.  iii.  29  ;  'my  God,'  Exod.  xv.  2  ;  '  oiu-  God,' 
Exod.  V.  8  ;  '  thy  God,'  Deut.  x.  14  ;  '  your  God,' 
Gen.  xliii.  23  ;  'his  God,'  Exod.  xxxii.  il  ;  '  their 
God,'  Gen.  xvii.  8.  All  these,  and  other  special  rela- 
tions to  God,  do  give  evidence  of  God's  singular  re- 
spect to  those  who  are  in  covenant  with  him,  and 
whose  God  he  is. 

In  reference  hereunto  they  are  called  God's  pent- 
lium,^  a  peculiar  treasure  unto  him,  his  proper  stock 
or  flock,  Exod.  ix.  15,  Mai.  iii.  17.  They  are  also 
called  a  peculiar  people,  1  Peter  ii.  9.  All  this  ariseth 
from  that  special  relation  which  Christ  hath  to  God, 
that  God  is  his  God  :  '  Ye  are  Christ's,  and  Christ  is 
God's,'  saith  the  apostle,  1  Cor.  iii.  21.  Hereupon 
it  was  that  Chi-ist  said,  '  I  ascend  to  my  Father  and 
your  Father,  and  to  my  God  and  your  God,'  John 
XX.  17. 

Sec.  119.  0/  God's  anointing  his  Son. 

God,  who  was  in  special  the  God  of  his  Son,  is 
here  said  to  have  anointed  him,  E%jfff£'.  See  Chap, 
iii.  6,  Sec.  54.  This  is  metaphorically  spoken  in 
reference  to  an  ancient,  continued  inaugm-ating  and 
settling  of  kings  in  their  kingdom,  which  was  by 
anointing  them,  or  pouring  oil  upon  their  heads  :  as 
Saul,  1  Sam.  x.  1  ;  David  three  times,  iirst  by 
Samuel,  1  Sam.  xvi.  13 ;  secondly,  by  the  men  of 
Judah,  2  Sam.  ii.  4  ;  thirdly,  by  the  elders  of  Israel, 
2  Sam.  V.  3  ;  Solomon  twice,  1  Kings  i.  39,  1  Chron. 
xxix.  22;  Jehu,  2  Kings  ix.  6;  Joash,  2  Kings  xi.  12; 
Jehoahiiz,  2  Iviugs  xxiii.  30  ;  yea,  they  who  chose 
Absalom  to  be  king  anointed  him,  2  Sam.  xix.  10. 
In  allusion  hereunto  kings  are  styled  '  anointed,'  even 
the  Lord's  anointed,  2  Sam.  xix.  21,  Lam.  iv.  20. 

Anointing  being  performed  by  God's  appointment, 
implieth  two  things, 

'   11730.  Id  quod proprium  et  singulariter  charum  est. 

E 


C6 


JOrCiE  ON  HEBREWS. 


[Chap.  I. 


1.  A  deputation  to  the  kingdom.' 

2.  An  ability  to  execute  the  royal  function. 

Both  these  are  evident  in  the  first  kin?  that  was 
set  oyer  Israel.  By  Samuel's  anointing  Saul,  Saul 
was  deputed  to  the  kingdom ;  and  being  anointed,  '  the 
Spirit  of  the  Lord  came  upon  him,  and  God  gave  him 
another  heart,'  1  Sam.  vi.  9. 

That  wherewith  kings  were  anointed  was  oil.  Samuel 
took  a  vial  of  oil  and  poured  it  on  Saul's  head,  1  Sam. 
X.  1.  He  also  took  an  horn  of  oil  and  anointed  David, 
1  Sam.  svi.  13.  So  did  Zadok  anoint  Solomon, 
1  Kings  i.  39  ;  so  did  he  that  anointed  Jehu,  2  lungs 
ix.  6  ;  and  others  that  anointed  other  kings.  All 
these  were  anointed  with  external  material  oil ;  but 
to  shew  that  anointing  had  a  mystical  signification, 
they  who  had  not  such  oil  poured  on  them  are  called 
the  Lord's  anointed,  Ps.  cv.  15. 

Oil,  and  anointing  therewith,  being  ■  mystically 
taken,  as  here  they  arc,  setteth  out  the  Spirit,  and  the 
gifts  and  gi-aces  thereof.  Li  this  respect  Christ  saith 
of  himself,  '  The  Spirit  of  the  Lord  is  upon  me,  be- 
cause he  hath  anointed  me  to  preach,'  &c.,  Luke  iv. 
18.  And  the  apostle  Peter  saith  of  him,  '  God 
anointed  Jesus  of  Nazareth  with  the  Holy  Ghost,  and 
with  power,'  Acts  x.  38. 

This  is  in  special  to  be  applied  to  the  human  nature 
of  Christ,  yet  so  as  united  to  the  divine  nature,  both 
making  one  person  ;  for  God,  singly  and  simply  con- 
sidered in  himself,  never  was  nor  can  be  anointed,  no, 
not  metaphorically,  as  here  the  word  is  taken.  God 
cannot  be  deputed  to  any  function.  God  needs  not 
the  Spirit  to  be  poured  on  him,  nor  needs  he  any  gift 
of  the  Spirit  to  be  enabled  to  anything  that  he  doth. 
He  is  of  himself  all-sufficient. 

But  Christ,  as  man,  and  as  mediator  between  God 
and  man,  was  by  God  his  Father  deputed  unto  his 
royal  function,  Ps.  ii.  G,  as  ho  was  to  his  priestly 
office,  Heb.  v.  5  ;  yea,  and  in  that  respect  also,  God 
gave  him  the  Spirit,  though  not  by  measure,  John 
iii.  84. 

Both  the  Hebrew  name  Messiah,  and  the  Greek 
name  Christ,  do  signify  anointed.  They  remain  me- 
morials of  the  anointing  here  specified.  See  Chap, 
iii.  ver.  6,  Sec.  64. 

Bee.  120.  OJ  the  fit  resemblance  of  anointing  icith  oil. 

Very  fitly  is  this  metaphor  of  anointing  with  oil 
used  to  set  out  the  mystery  of  the  Spirit  and  the  gifts 
thereof,  especially  if  it  be  extended  to  the  mystical 
body  of  Christ,  in  reference  both  to  the  head  thereof 
and  also  to  the  members  ;  for  the  oil  wherewith  Christ 
was  anointed  was  like  the  oil  poured  on  Aaron's  head, 
'  It  ran  down  upon  the  beard,  and  went  to  the  skirts 
of  his  garment,'  Ps.  cxxxiii.  2,  8.  So  the  Spirit 
poured  on  Christ,  as  head  of  the  church,  ran  down 
upon  his  body,  and  upon  the  several  members  thereof. 

'  Of  God's  deputing  Christ  to  his  fuuctiou,  see  Cliap. 
ii.  3,  Sec.  2. 


This  is  to  be  observed,  because  many  of  the  par- 
ticular resemblances  here  following  cannot  be  applied 
to  the  anointing  of  the  head  alone,  but  may  be  applied 
to  the  anointing  of  the  body  and  members. 

The  resemblances  betwixt  oil  and  the  Spirit  shall  be 
set  forth  in  ten  distinct  particulars. 

1.  Oil  is  a  nourishing  kind  of  food,  as  honey  and 
butter.  Hereupon  it  is  often  joined  with  them.  Job 
xxix.  C,  Ezck.  xvi.  13.  It  is  also  joined  with  meat 
and  drink,  Ezra  iii.  7 ;  with  meal,  1  Kings  xvii.  12 ; 
with  bread,  Hosea  ii.  5  ;  fine  Hour,  Lev.  ii.  4 ;  and 
with  wine,  2  Chron.  xi.  11.  AU  these  are  nourishing 
food.  Oil  is  very  wholesome  to  be  eaten  :  it  much 
helpeth  digestion  ;  it  is  therefore  eaten  with  raw  herbs 
and  other  cold  things.  It  is  also  a  means  to  expel 
such  things  as  annoy  the  stomach  ;  and  it  is  an  anti- 
dote against  poison. 

Nothing  is  more  nourishing  and  wholesome  to  the 
soul  than  the  Spirit  and  the  graces  thereof.  It  mak- 
eth  God's  word  to  give  a  good  relish  ;  it  helps  the 
soul  well  to  digest  the  word  ;  yea,  it  makes  it  sweet 
and  pleasant,  JPs.  cxix.  103.  The  Spirit  expels  car- 
nal lusts  of  all  sorts,  and  it  is  a  most  sovereign  anti- 
dote against  all  poisonous  corruptions. 

2.  Oil  is  of  singular  use  to  supple  hard,  swelling 
tumours,  to  ease  pains  in  the  flesh  or  bones,  to  keep 
sores  from  rankling,  and  to  heal  wounds,  Luke  x.  84, 
Isa.  i.  G. 

The  Spirit  mollifieth  hard  hearts,  assuageth  per- 
plexed spirits,  caseth  troubled  consciences,  and  heal- 
eth  the  wounds  of  the  soul  made  by  Satan's  assault, 
Isa.  Ixi.  1-3. 

3.  Oil  is  useful  to  strengthen  weak  joints,  to  make 
them  quick  and  nimble.  They,  therefore,  that  strive 
for  the  mastery  in  wrestling,  running,  and  other  like 
exercises,  use  to  anoint  their  joints. 

The  Spirit  helpeth  our  infirmities,  Rom.  viii.  26. 
It  putteth  life  and  spirit  into  us  ;  for  it  is  a  spirit  of 
life,  Rom.  viii.  2. 

4.  Oil  makes  the  countenance  fresh  and  comely  ; 
it  makes  the  face  to  shine,  Ps.  iv.  15  ;  Mat.  vi.  17. 
It  revives  the  spirit  within,  and  makes  it  cheerful. 

It  is  the  Spirit  and  the  graces  thereof  that  makes 
men  comely  and  amiable  before  God,  angels,  and 
saints.  Of  the  inward  joy  of  the  Spirit  we  shall  spoak 
in  the  next  Section. 

5.  Oil  hath  not  only  a  sweet  smell  in  itself,  but  also 
it  sendeth  forth  a  fragrant  and  pleasing  savour.  The 
house  was  filled  with  the  sweet  savour  of  the  ointment 
that  was  poured  on  Christ's  head,  John  xii.  8. 

The  Spirit,  both  in  Christ,  Cant.  i.  2,  and  also  in 
his  members,  causcth  a  sweet  savour.  Ministers  are 
a  sweet  savour  of  Christ,  2  Cor.  ii.  15.  The  prayers 
of  saints  are  sweet  as  incense,  Ps.  cxli.  2,  Rev.  viii. 
3  ;  their  beneficence  is  as  an  odour  of  a  sweet  smell, 
Philip,  iv.  18. 

6.  Oil  maintains  the  light  of  lamps.  It  causetb 
them  to  give  light,  and,  by  a  continual  supply  of  oil, 


Ver.  9.] 


GOUGE  ON  HEBREWS. 


67 


lamps  continue  to  burn,  and  to  send  forth  their  light. 
Under  the  law,  oil  was  prepared  for  the  light  of  the 
tabernacle,  Exod.  xxv.  6  ;  and  this  preparation  was 
continued  day  after  day.  Lev.  xxiv.  2,  3. 

It  is  by  the  Spirit  whereby  our  minds  are  enlight- 
ened, and  by  the  continual  operation  thereof  the  light 
of  understanding  increaseth  more  and  more.  It  is 
therefore  called  '  the  spirit  of  revelation  in  the  know- 
ledge of  Christ ;'  and  it  is  given  '  that  the  eyes  of  our 
understanding  might  be  enlightened,'  Eph.  i.  17,  18. 
Believers  also  are  said  to  '  have  an  unction  from  the 
Holy  One  to  know  all  things ;  the  same  anointing 
teacheth  them  of  all  things,'  &e.,  1  John  ii.  iiO,  27. 

7.  Oil  is  of  a  searching  and  piercing  nature  ;  it  will 
pierce  even  into  the  bones,  Ps.  cix.  18. 

But  the  Spirit  is  of  ail  things  the  most  searching  ; 
for  '  the  Spirit  searcheth  all  things,  yea,  the  deep 
things  of  God,'  1  Cor.  ii.  10. 

8.  Oil  was  one  of  the  things  which  of  old  were 
offered  unto  God  for  sacrifices.  When  Jacob  set  up  a 
pillar  as  an  altar,  he  poured  oil  upon  the  top  of  it. 
Gen.  xxviii.  18,  and  xxxv.  11.  Under  the  law,  it  was 
offered  up  with  their  meat-offerings.  Lev.  ii.  1,  16. 
Hence  is  it  that  Jotham  bringeth  in  the  olive-tree  thus 
speaking,  '  Should  I  leave  my  fatness  wherewith,  by 
me,  they  honour  God  and  man,'  &c.  The  fatness  of 
that  tree  is  oil.  God  was  honoured  thereby  in  that  it 
was  offered  up  to  him  for  sacrifice  ;  man  was  honoured 
thereby  in  that  he  was  consecrated  by  it  to  an  high 
office,  as  of  a  king,  or  priest,  or  prophet. 

Christ  was  a  '  sacrifice  to  God  for  a  sweet-smelling 
savour,'  Eph.  v.  1  ;  and  the  very  bodies  of  his  mem- 
bers are  a  living  sacrifice  to  God,  Rom.  xii.  1,  Philip, 
ii.  17.  So  are  their  works  of  charity,  Philip,  iv.  18 ; 
and  their  praising  of  God,  Heb.  xiii.  15. 

9.  Oil,  and  anointing  dead  corpses  therewith,  pre- 
serveth  them  from  putrefaction.  Of  old,  therefore, 
they  were  wont  to  anoint  dead  corpses  therewith,  Mark 
xvi.  1,  Luke  xxiii.  56.  The  Spirit  subdues  corrup- 
tion and  keeps  men  from  sending  forth  ill  savours,  as 
filthy  communication,  and  a  filthy  conversation. 

10.  Oil  is  a  most  precious  thing.  This  epithet 
I'liriotis  is  oft  attributed  to  ointment,  as  2  Kings  xx. 
IH;  Ps.  cxxxiii.  1;  Eccles.  vii.  1;  Mat.  xxvi.  7. 
Kings  were  wont  to  treasure  it  up  among  other  pre- 
cious things,  Isa.  xxxix.  2  ;  and  among  things  useful 
and  necessary  for  man,  2  Chron.  xxxii.  28,  Hosea 
ii.  8. 

What  more  precious  than  the  Spirit  of  G-od,  than 
the  gifts  and  graces  thereof!  What  more  needful, 
and  what  more  useful  I 

Sec.  121.   Of  oil  of  ffladneas. 

The  oil  wherewith  Christ  was  anointed  is  here 
called  the  nil  of  /jladness.  Wo  heard  before  that  this 
oil  setteth  out  the  Spirit  of  God,  and  the  gifts  and 
graces  thereof.  Now,  joy  is  in  Scripture  said  to  be 
'joy  of  the  Holy  Ghost,'   1  Thes.  i.  6  ;  'joy  in  the 


Holy  Ghost,'  Rom.  xiv.  17 ;  and  joy  is  reckoned  up 
among  the  fruits  of  the  Spirit,  Gal.  v.  22.  So  as  it 
is  that  Spirit  that  is  in  Christ  and  his  members  which 
maketh  this  to  be  oil  of  gladness. 

This  phrase  oil  of  gladness  is  an  Hebraism,  like  to 
that  which  is  before  set  down,  ver.  8,  sceptre  of 
righteousness .    See  Sec.  113. 

This  Hebraism  here  intendeth  two  things  : 

1.  The  excellency  of  this  gladness.  No  external 
joy  is  to  be  compared  to  it. 

2.  The  quantity  of  that  joy,  it  is  exceeding  great ; 
it  far  surpasseth  all  the  joy  that  ever  was  or  can  be, 
which  is  further  manifested  in  this  phrase  following, 
'  above  thy  fellows.' 

This  epithet  gladness  is  here  attributed  to  this  oil 
in  relation  to  Christ  the  head,  and  to  all  believers  his 
members. 

It  hath  relation  to  Christ  in  two  respects  : 

1.  As  it  quickened  him  up  and  made  him  joyful  in 
all  his  undertakings  for  our  redemption.  Christ  being 
by  his  Father  deputed  to  his  function,  most  willingly 
and  joyfully  undertook  it  and  managed  it :  '  As  a 
bridegroom  coming  out  of  his  chamber,  he  rejoiced  as 
a  strong  man  to  run  his  race,'  Ps.  xix.  5.  When  he 
cometh  into  the  world,  he  saith,  '  I  delight  to  do  thy 
will,  0  my  God,'  Ps.  xl.  8.  When  he  was  in  the 
world,  he  said,  '  My  meat  is  to  do  the  will  of  him  that 
sent  me,  and  to  finish  his  work,'  John  iv.  34. 

2.  Gladness  hath  relation  to  Christ,  by  reason  of 
the  fruit  that  sprouted  out  from  thence.  His  coming 
into  the  world,  and  doing,  and  enduring  what  he  did, 
was  matter  of  rejoicing  to  others ;  in  which  respect, 
the  prophet  exhorteth  '  the  daughter  of  Zion  to  shout, 
and  to  be  glad  and  rejoice  with  all  the  heart,'  Zeph. 
iii.  14,  Zech.  ix.  9.  And  the  angels  that  brought 
the  first  news  of  Christ's  bii-th,  do  thus  proclaim  it : 
'  Behold,  I  bring  j'ou  good  tidings  of  great  joy,  which 
shall  be  to  all  people,'  Luke  ii.  10. 

2.  This  epithet  gladness  hath  relation  to  the  mem- 
bers of  Christ  in  two  respects  : 

(1.)  As  the  things  whereof  in  Christ  they  are  made 
partakers  are  matters  of  great  joy ;  for  so  many  and  so 
great  are  the  benefits  which  behevers  receive  from 
Christ,  by  virtue  of  that  anointing,  as  they  very  much 
rejoice  their  hearts.  Many  of  these  benefits  are  ex- 
pressly set  down,  Isa.  Ixi.  1-3.  Other  benefits  are  in 
other  places  distinctly  noted,  as  redemption  from  sin, 
reconciliation  with  God,  justification  in  his  sight, 
adoption,  regeneration,  sanctification,  and  the  end  of 
all,  eternal  salvation.  If  any  things  in  the  world  cause 
true  joy  and  gladness,  surely  these  effects  which  flow 
from  the  anointing  of  Christ  will  do  it. 

(2.)  As  the  members  of  Christ  are  quickened  up  by 
that  Spirit  which  cometh  from  him,  do  and  endure 
readily,  willingly,  cheerfully,  joyfully,  what  the  Lord 
calls  them  unto,  as  Ps.  cxxii.  1,  1  Chron.  xxix.  9, 17. 
It  is  said  of  those  on  whom  the  Spirit  rested,  that 
'  they  received  the  word  gladly,'  and  mutually  com- 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


municated  together  with  gladness.  On  a  like  ground, 
the  eunuch  whom  Philip  baptized,  and  Paul's  jailor, 
are  said  to  rejoice,  Acts  viii.  39,  and  xvi.  3-1. 

This  fruit  of  joy  gives  evidence  of  a  believer's  union 
with  Christ,  and  of  the  abode  of  Christ's  Spirit  in  him, 
for  the  Spirit  is  as  oil,  of  a  diflusing  nature.  Hereby 
we  may  gain  assurance  to  our  own  souls,  and  give 
evidence  to  others  of  the  spirit  that  is  in  us.  So  did 
the  Jews  of  old,  1  Chrou.  xxix.  9,  and  Christ's  dis- 
ciples, Luke  X.  17,  and  Christians  in  the  primitive 
church,  H.b.  X.  34,  Philip,  ii.  17,  18. 

To  shew  ourselves  true  members  of  Christ,  we  ought 
further  so  to  carry  om-selves  in  our  several  functions, 
as  we  may  cause  others  to  rejoice.  So  did  Solomon,^ 
1  Kings  v.  7,  and  Hezekiah,  2  Chron.  xxix.  3G,  and 
the  apostles.  Acts  xv._31.  This  we  shall  do  bydiligence, 
faithfulness,  justice,  equity,  uprightness,  mercifulness, 
and  by  disposing  of  our  aflairs  to  the  good  of  others  ; 
so  did  Christ. 

Sec.  122.  Of  the  fellowship  hetwixt  Christ  and  saints. 

The  abundant  measure  of  the  Spirit  in  Christ  is 
further  amplified  by  comparing  it  with  that  measure 
which  is  in  others.     It  far  exceeds  all  others. 

The  persons  with  whom  the  comparison  is  made, 
are  styled  Christ's  fellows.  Bolh  the  Hebrew'  and 
and  Greek-  word  imply  such  as  partake  of  one  and 
the  same  condition.     See  Chap.  iii.  1,  Sec.  17. 

Hereby  in  special  professors  of  the  true  faith  are 
meant : 

In  general,  this  word  fellows  may  be  extended  to 
all,  men  and  angels.  All  are  styled  his  fellows,  in 
regard  of  that  low  degree  whereunto  the  Sou  of  God, 
Creator  of  all  things,  humbled  himself  by  assuming  a 
created  substance,  so  that  as  ho  was  a  creature, 
angels  were  his  fellows  ;  yea,  it  is  said,  chap.  ii.  9, 
that  he  was  '  made  a  little  lower  than  angels,  for  the 
Bufifering  of  death,'  yet  all  the  gifts  and  endowments 
of  all  the  angels  are  not  comparable  to  those  which 
Christ  had  :  '  He  was  crowned  with  honour  and  glory 
above  them,'  chap.  ii.  7. 

But  to  let  the  angels  pass,  we  will  insist  upon  the 
comparison,  as  it  hath  relation  to  the  church,  and  to 
the  several  members  thereof.  These  may  be  said  to 
be  Christ's  fellows  in  eight  distinct  respects  : 

1.  As  fellow-creatures.  Job  i.  12,  Heb.  ii.  14. 

2.  As  joint-members  of  the  same  mystical  body. 
Christ  is  indeed  the  head,  Eph.  i.  22,  23,  but  the 
head  is  a  part  of  the  body,  and  the  body  is  said  to  be 
the  fulness  of  Christ,  Eph.  i.  23. 

8.  As  made  under  the  law.  Gal.  iv.  4. 

4.  As  a  Son  of  one  and  the  same  Father,  John 
XX.  17.  Hereupon  he  and  they  are  fellow-brethren, 
chap.  ii.  11,  12. 

'  '^'yZPiO  a '\'2T\  conjunetut  ent.  Usurpaturde  iis  qui  sunt 
cjuaJem  conditioiiis.     Eccl.  iv.  10. 

»  ftirix'ui,  participea  consorlet,  a  fiirlx,!",  habere  cum  nliix, 
partem  h  there,  participem  esse.     See  Chap..ii.  14,  Sec.  139. 


5.  As  co-heirs  or  joint-heirs,  Kom.  viii.  17. 

G.  As  subject  to  the  same  infirmities,  chap.  iv.  1.5. 

7.  As  liable  to  death,  chap.  ii.  14,  15,  ix.  27,  28. 

8.  As  honouring  his  members  to  reign  with  him, 
2  Tim.  ii.  12,  1  Cor.  vi.  2. 

As  this  fellowship  betwixt  Christ  and  his  members 
setteth  out  the  low  degree  of  Christ's  humiliation,  so 
the  high  degree  of  the  exaltation  of  saints. 

For  the  Son  of  God  to  be  a  fellow  with  sons  of  men 
is  a  great  debasement,  and  for  sous  of  men  to  be  fel- 
lows with  the  Son  of  God,  is  as  great  an  advancement. 

What  love  hath  Christ  shewed  to  us  herein  ! 

How  are  we  bound  to  Christ  hereby ! 

Should  not  we  imitate  Christ,  and  condescend  to 
men  of  low  estate  !   Rom.  xii.  16. 

Sec.  123.  Of  the  pre-eminency  of  Christ's  gifts  above 
others. 

This  phrase,  above  th;/ fellows,  sets  down  a  fifih  proof 
of  Christ's  excellency  above  angels. 

Though  it  pleased  Christ  to  condescend  so  low  as 
to  become  a  fellow  with  us,  yet  even  in  that  low  estate 
did  his  Father  so  dignify  him,  as  he  poured  his 
Spirit  on  him  more  abundantly  than  on  all  others 
whatsoever.  '  Thou  art  fairer  than  the  children  of 
men,'  saith  the  psalmist  of  him,  Ps.  xlv.  2.  The 
phrase  may  be  extended  to  all  manner  of  excellencies  : 
'  He  is  mightier  than  I,'  saith  he,  that  was  greater 
than  any  born  of  women  before  him.  Mat.  iii.  11. 
None  of  the  angels  ever  had  such  gifts  as  Christ. 
They  learned  of  the  church  what  Christ  revealed  to 
the  church,  Eph.  iii.  10.  Both  men  and  angels  had 
their  stint  and  measm-e,  but  '  God  gives  not  the  Spirit 
by  measure  unto  Christ,'  John  iii.  34.  '  It  pleased 
the  Father  that  in  him  should  all  fulness  dwell,'  Col. 
i.  19.  '  In  him  are  hid  all  the  treasures  of  wisdom 
and  knowledge,'  Col.  ii.  3. 

Christ  is  an  head  from  whom  the  members  must 
be  supplied,  so  as  he  receives  not  for  himself  alone, 
but  for  his  whole  bodj' :  '  Of  his  fulness  have  we  all 
received,  and  grace  for  grace,'  John  i.  16. 

Particular  members  of  the  mystical  body  may  have 
the  fulness  of  vessels,  but  this  is  the  fulness  of  a 
fountain. 

Here  lieth  a  main  difference  between  the  Mediator 
and  mere  men.  The  most  that  can  be  said  of  the  best 
of  them  is,  that  they  have  but  enough  for  themselves, 
as  the  wise  virgins  said,  Mat.  xxv.  9.  Christ  alone 
is  that  overflowing  spring  who  hath  enough  for  all 
others,  John  i.  10. 

This  is  the  true  treasure  of  the  church,  which  was 
typified  by  the  ark.  The  ark  was  as  a  little  chest  or 
cabinet,  in  which  jewels  and  other  precious  things 
and  treasures  are  kept.  In  this  respect  it  set  out 
Christ  to  be  as  a  treasure,  in  which  all  the  precious 
things  tending  to  salvation  are  hid. 

This  is  matter  of  great  comfort  in  regard  of  our 
own  emptiness   or   scantiness.     This  is   enough   to 


Ver. 


GOUGE  ON  HEBREWS. 


embolden  ns  to  go  to  Christ.  He  is  not  like  to  those 
pits  where  they  who  are  sent  unto  them  can  find  no 
water,  Jer.  xiv.  3. 

Oh  the  folly  of  papists,  who  '  forsake  the  fountain  of 
living  waters,  and  hew  them  out  cisterns,  broken  cis- 
terns, that  caQ  hold  no  water,'  Jer.  ii.  13. 

Had  we  sense  of  our  own  spiritual  need,  and  faith 
in  the  all-sufficiency  of  Christ,  we  should  ourselves 
readily  go  to  him,  and  bring  unto  him  all  such  as  are 
in  any  spiritual  need ;  even  as  they  did  who  flocked 
to  Christ  in  regard  of  their  spiritual'  maladies. 

Sec.  12-4.  Of  sundry  heresies  confuted  bij  that  which 
is  noted  of  Christ. 

An  ancient  father-  hath  out  of  the  testimony  taken  from 
Ps.  xlv.,  and  applied  by  the  apostle  to  Christ,  confuted 
sundry  ancient  heresies,  after  this  manner  following. 

The  apostle  hath  here  smitten  the  Jews,  and  Paulus 
Samo^atenus,  and  Arians,  and  Marcellus,  and  Sabel- 
lius,  and  Marcion,  and  Photinus  also.  How  so?  The 
Jews,  by  shewing  them  that  there  are  two  persons  and 
one  God ;  other  Jews,  I  say  the  disciples  of  Paulus 
Samosatenus,  while  he  here  sheweth  that  testimony 
that  speaketh  of  an  eternal  and  uncreated  substance. 
For  that  he  might  shew  that  a  thing  made  differeth 
from  the  eternity  of  the  Creator,  he  saith,  '  Thy  throne, 
0  God,  is  for  ever.'  He  smiteth  the  Ai-ians,  in  shew- 
ing that  he  was  neither  a  servant  nor  creature  ;  and 
Marcellus  and  others,  because  the  two  persons,  accord- 
ing to  their  subsistencies,  are  distinct  one  from  another. 
He  smiteth  the  Marcionites,  while  he  sheweth,  that 
not  the  deity  but  the  humanity  was  anointed. 

Sec.  125.  Of  the  resolution  of  verses  8,  9. 

Ver.  8.  But  unto  the  Son  he  saith,  Thy  throne,  0 
Cod,  is  for  ever  and  ever  ;  a  sceptre  of  righteousness  is 
the  sceptre  of  thy  kingdom. 

Ver.  9.  Thou  hast  loved  righteousness,  and  hated 
iniquity ;  therefore  God,  even  thy  God,  hath  anointed 
thee  with  the  oil  of  gladness  above  thy  fellows. 

Two  proofs  are  here  couched  together  of  Christ's 
excellency  above  angels.     See  Sec.  64,  ver.  8. 

One  is  taken  from  his  divine  nature. 

The  other  from  his  royal  dignity. 

The  sum  of  this  verse  is  a  testimony  of  Christ's 
excellency.     Therein  observe  two  points : 

1.  The  proof  produced. 

2.  The  points  proved. 

In  the  proof  is  observable, 

1.  The  manner  of  producing  it. 

2.  The  kind  of  proof. 

The  manner  of  producing  it  is  by  way  of  opposition, 
implied  in  the  particle  but ;  the  opposition  is  to  that 
which  he  had  said  before  of  angels,  that  they  are  mini- 
sters, but  to  the  Son,  he  is  a  King. 

'  Qii.  '  bodily '?— Ed. 

'  Chrys.  Iloni.  3  in  cap  i.  ad  Hcb.      Istos  etiam  haireticos 
l{      eodem  testimonio  refellit. — Theophylactus  Enar-  in  Heb. 


The  kind  of  proof  is  a  testimony  ;  hereof  see  Sees. 
46  and  65. 

In  the  testimony  are  to  be  considered  both  the 
persons  and  the  point. 

The  persons  are  of  two  sorts  : 

1.  The  author  that  giveth  the  testimony. 

2.  The  object  to  whom  the  testimony  is  given. 
The  author  is  not  expressed  in  the  original,  but  yet 

necessarily  implied ;  and  our  English  hath  made  a  good 
supply  in  this  phrase,  He  saith.     • 

The  object  to  whom  the  testimony  is  given,  is  ex- 
pressed under  this  word  of  relation,  Son,  unto  the 
Son. 

The  points  proved  are, 

1.  Christ's  divine  nature,  0  God. 

2.  His  royal  dignity.  This  is  first  propounded, 
then  amplified. 

(1.)  It  is  propounded,  impHcitly,  under  two  signs, 
a  throne,  a  sceptre ;  and  expressly  under  this  word 
kingdom. 

(2.)  It  is  amplified  by  two  properties  : 

[l.J  Eternity, /oc  ever  and  ever. 

[2.]  Equity,  righteousness. 

In  the  ninth  verse  is  an  illustration  of  the  foresaid 
righteousness. 

In  this  illustration  are  two  branches  : 

1.  The  cause  of  Christ's  righteous  dealing. 

2.  A  consequence  following  thereupon. 

The  cause  is  double ;  each  cause  is  set  out  by  a 
distinct  affection,  and  a  distinct  object. 

The  former  affection  is  love,  the  latter  hatred. 

The  object  of  the  former  is  righteousness,  of  the 
latter  iniquity.  As  the  afl'ections  love  and  hatred  are 
contrary,  so  the  the  objects,  righteousness  and  iniquity. 
In  this  respect  they  may  well  stand  together,  and  that 
as  two  causes.  For  love  of  righteousness  moves  a 
man  to  deal  righteously,  so  also  doth  hatred  of 
iniquity. 

In  the  consequence  we  are  to  observe, 

1.  The  manner  of  expressing  it. 

2.  The  matter  whereof  it  eonsisteth. 

The  manner  is  by  an  apostrophe  to  Christ,  0  God. 
The  matter  consists  of  an  honour  done  to  Christ. 
This  is  set  out, 

1.  By  the  author  that  doth  him  that  honour. 

2.  By  the  kind  of  honour  done  to  him. 

The  author  is  God,  amplified  by  a  special  relation 
to  Christ,  his  God. 

The  kind  of  honour  eonsisteth  of  two  parts  : 

1.  Deputing  Christ  to  a  royal  function. 

2.  Enabling  him  well  to  manage  it. 

Both  these  are  implied  under  this  metaphor,  an- 
ointed with  oil. 

They  are  also  both  amplified  by  the  quality  and 
quantity  of  them. 

The  quality  is  gladness. 

The  quantity  is  beyond  all  others,  above  thy  fellows. 

All  these  points  are  amplified  by  an  apostrophe 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


which  runneth  through  the  whole  testimony,  and  is 
seven  times  expressed  in  these  notes,  0,  thy,  thou, 
thee  ;  thy  is  four  times  expressed. 

Sec.  126.  0/  the  doctrines  arising  out  of  the  8lh  and 
2th  verses. 

I.  More  excellent  things  are  spoken  of  the  Son  of 
God  than  of  anyels.  This  particle  lut,  being  here 
used  in  opposition  to  that  which  was  before  said  of 
angels,  declares  as  much.     See  Sec.  104. 

II.  God  would  have  the  excellencies  of  his  Son  to  he 
known.  '  For  to  the  Son  he  saith,'  namely,  that  others 
might  hear  it  and  know  it.  So  Ps.  ii.  6,  7  ;  John  v. 
20,  23. 

III.  Christ  is  tmc  God.  The  title  God  is  here 
properly  applied  to  him.     See  Sec.  107. 

IV.  Christ  is  a  king.  The  ensigns  of  a  king, 
throne  and  sceptre,  are  attributed  to  him  ;  yea,  an 
express  mention  is  made  of  his  kingdom,  see  Sec.  112. 
Christ,  therefore,  is  every  way  to  be  esteemed  as  a 
king. 

V.  Christ  as  king  judgeth.  A  throne  is  a  place  of 
judgment,  1  Kings  vii.  7.  Christ  now  judgeth  the 
world,  John  v.  22,  23.  But  his  full  and  final  judgment 
will  be  at  the  end  of  the  world,  Acts  xvii.  31. 

VI.  Christ  is  an  everlasting  king,  see  Sees.  108, 
110.     His  throne  is  for  ever  and  ever. 

VII.  Christ  hath  a  peculiar  kingdom.  This  rela- 
tive thy  is  discriminative  and  appropriative.  It  putteth 
a  difference  between  his  and  others'  kingdom ;  it 
sheweth  that  this  kingdom  is  proper  to  Christ.  See 
Sec.  112. 

VIII.  Christ  orders  the  matters  of  his  kingdom  as 
he  will.  The  sceptre  attributed  to  Christ  intendeth, 
that  as  a  king  by  moving  his  sceptre  he  manifesteth  his 
mind,  and  that  answerably  obedience  is  yielded  to  him. 
See  Sec.  111. 

IX.  Christ  orderelh  the  afj'airs  of  his  kingdom  most 
ujirightly.  His  sceptre  is  in  that  respect  styled  a 
sceptre  of  rectitude.     See  Sec.  113. 

X.  Righteousness  is  to  he  loved. 

XI.  Iniquity  is  to  be  hated.  Both  these  are  here 
commended  in  Chrisfs  example. 

XII.  Love  of  righteousness  jmt  Christ  on  to  deal 
uprightly.  The  inference  of  this  verso  upon  the  for- 
mer, dcmonstratoth  as  much  ;  see  Sec'  115.  Love  of 
righteousness  will  put  us  on  to  do  the  like. 

XIII.  Love  of  righteousness  and  hatred  of  iniquity  go 
together.  They  arc  here  joined  together  in  Christ ;  and 
wheresoever  the  one  is,  there  will  bo  the  other.  Right- 
eousness and  iniquity  are  so  directly  opposed,  and 
contrary  each  to  anotlier,  as  they  do  in  a  manner  force 
from  men  contrary  affections.     See  Sec.  116. 

XIV.  God  is  in  an  especial  manner  the  God  of 
Christ.     See  Sec.  118. 

XV.  God  hath  the  power  of  deputing  and  enaJling 
men  to  their  function.  Anointing,  which  is  here  attri- 
buted to  God,  implieth  both  these.     See  Sec.  119. 


XVI.  Christ  was  deputed  by  God  to  his  function. 

XVII.  Christ  was  enabled  by  God  well  to  execute  his 
function.  God,  that  anointed  him,  did  both  these. 
They  are  both  grounds  of  faith  to  trust  in  Christ,  and 
of  obedience  to  submit  to  him. 

XVIII.  The  Spirit  was  in  Christ.  This  may  be 
gathered  from  the  metaphor  of  oil.  To  give  a  visible 
evidence  hereof,  the  Spirit  from  heaven  descended 
like  a  dove,  and  lighted  upon  Christ,  Mat.  iii.  16. 
Hence  is  it  that  the  Spirit  is  also  communicated  to 
believers,  for  they  are  members  of  his  body. 

XIX.  The  Holy  Ghost  causelh  gladness.  He  is  this 
'  oil  of  gladness.'     See  Sec.  121. 

XX.  Christ  with  much  alacrity  did  and  endured 
whatsoever  he  undertook.     See  Sec.  121. 

XXI.  The  Son  of  God  made  himself  equal  to  sons  of 
men.  They  are  '  his  fellows,'  Ps.  xii.  9  and  Iv.  18. 
See  Sec.  122. 

XXII.  The  gifts  of  Christ  far  surpassed  the  gifts  o 
all  others.     See  Sec.  123. 

XXIII.  Christ's  glory  may,  and  must,  be  declared 
even  to  himself.  This  I  gather  from  the  apostrophe, 
whereof  see  Sec.  106,  and  125  in  the  end  of  it. 

Sec.  127.  Of  the  fit  application  of  Ps.  cii.  25  to 
Christ. 

And,  Thou,  Lord,  in  the  beginning  hast  laid  the  foun- 
dation of  the  earth  ;  and  the  heavens  are  the  works  of 
thine  hands. — Heb.  I.  10. 

The  first  particle,  and,  being  copulative,  sheweth 
that  the  apostle  goeth  on  in  proving  the  point  in  hand, 
so  as 

A  sixth  proof  of  Christ's  excellency  is  here  pro- 
duced. It  is  taken  from  a  divine  work  proper  to  God, 
which  is  creation.  The  kind  of  argument  is,  as  the 
former,  a  divine  testimony  ;  it  is  taken  out  of  Ps.  cii. 
25.     The  argument  may  be  thus  framed  : 

The  Creator  is  more  excellent  than  creatures ; 

But  Christ  is  tlie  Creator,  and  angels  creatures ; 

Therefore  Christ  is  more  excellent  than  angels. 

That  Christ  was  the  creator  is  here  proved  ;  that 
angels  are  creatures  was  proved,  ver.  7.  See  Sees. 
81,  86. 

Against  this  proof  concerning  Christ,  two  things  are 
excepted  : 

1.  That  the  title  Lord  is  not  in  the  Hebrew  text. 

2.  That  the  psalm  out  of  which  the  proof  is  taken 
makes  no  mention  of  Christ. 

To  the  first,  I  answer,  that  though  it  be  not  ex- 
pressed, yet  it  is  necessarily  understood.  For  this 
relative  thou  must  have  an  antecedent.  The  ante- 
cedent in  the  verso  immediately  before  is  God,  to 
whom  the  prophet  by  an  apostrophe  turneth  his 
speech,  '  0  God  ;'  and  in  two  verses  before,  this  title 
Lord  is  twice  expressed.  Neither  is  there  any  other 
antecedent  to  which  this  relative  thou  can  have  any 
show  of  reference.  Now,  because  the  psalmist  had  in 
the  verse  immediately  before  named  God,  he  needed 


Ver.  10.] 


GOUGE  ON  HEBREWS. 


not  name  him  again.  He  was  sufficiently  understood 
under  this  relative  tliou;  but  the  apostle,  quoting  this 
verse  alone,  must,  to  make  the  sense  full,  and  to  shew 
whom  he  meant,  insert  this  title  Lord.  This  he  did 
the  rather  because  the  LXX  (those  ancient  Greek  in- 
terpreters of  the  Old  Testament,  which  the  Greek 
churches  then  used,  as  we  do  now  the  English  trans- 
lations) had  inserted  it. 

To  the  second  exception,  that  the  psalmist  maketh  no 
mention  of  Christ  in  that  psalm,  I  answer  three  things : 

1.  That  the  three  persons  in  sacred  Trinity  are  one  in 
essence,  mind,  will,  and  work,  John  v.  17-20.  What 
the  one  doth,  the  other  also  doth,  so  as  the  same  act 
may  be  appUed  to  any  one  of  them. 

2.  Wheresoever  mention  is  made  of  any  act  of  God 
in  reference  to  a  creature,  it  is  most  properly  the  act 
of  the  Son,  for  the  Father  doth  all  by  the  Son.  In 
particular,  '  by  him  he  made  the  worlds,'  ver.  2. 

3.  The  kingdom  of  Christ  is  expressly  described  in 
the  latter  part  of  the  psalm,  ver.  12,  &c.  And  that 
for  the  comfort  of  the  chui-ch,  to  support  her  in  her 
great  distress,  being  much  overwhelmed  with  sore 
affliction  by  reason  of  the  Babylonish  captivity.  To 
exemplify  this  in  a  few  particulars  :  AVho  had  mercy 
on  Zion  ?  Who  built  up  Zion  ?  Was  it  not  the 
Lord  Christ  ?  Whose  name  do  the  converted  Gen- 
tiles fear  ?  Whom  do  the  kingdoms  serve  ?  Is  it 
not  the  Lord  Christ?  Ps.  cii.  13,  15,  16,  22. 

It  is  therefore  evident  that  this  test  (as  the  former 
were)  is  most  fitly  applied  to  Christ. 

The  apostle  had  before,  ver.  2,  said,  that  God  by 
the  Son  made  the  worlds.  Here,  to  shew  that  the 
Son  was  not  (as  Arius  taught)  an  instrument  or 
minister  in  that  gi-eat  work,  but  the  principal  author, 
he  doth  in  special  thus  apply  it  to  the  Son :  '  Thou, 
Lord,  in  the  beginning  hast  laid,'  &c. 

The  first  particle,  and,  hath  reference  to  the  first 
clause  of  the  8th  verse,  namely,  to  these  words,  '  Unto 
the  Son  he  saith ;'  which  words  are  here  understood 
as  if  he  repeated  them  again,  'And  unto  the  Son  he 
Baith,  Thou,  Lord,'  &c.;  'Unto  the  Son'  there  'he 
saith.  Thy  throne,'  &c. ;  '  And  unto  the  Son'  here  'he 
Baith,  Thou,  Lord,'  &c.  There  is  the  same  author 
of  that  and  this  testimony. 

The  Greek  word  Lord,  Kuo/s,  is  apparently  of  the 
vocative  case,  and  further  declared  to  be  by  an  apos- 
trophe directed  to  the  Lord,  by  this  particle  of  the 
Becond  person,  thou.     See  Sec.  106. 

Sec.  128.   Of  the  title  •  Lord'  applied  to  Christ. 

The  Greek  word  translated  Lord,  Kig/o;,  being  ap- 
plied to  God,  is  ordinarily  put  for  Jehovah,  which  is 
the  most  proper  name  of  God,'  and  never  attributed 
to  any  but  to  the  true  God.  True  it  is,  that  in  the 
Hebrew  there  is  another  name  of  God,  IHN,  Exod. 
xxiii.  17,  Joshua,  iii.  11,  which  is  translated  Lord, 
and  ofttimes  attributed  to  man,  as  Gen.  xviii  12,  and 

'  See  the  Church's  Conquest  on  Exod.  xvii.  15,  sec. 72. 


xlv.  8  ;  yet  usually  this  name,  when  it  is  put  for  God, 
is  pointed  with  such  pricks  or  vowels  as  Jehovah  is, 
'^"l??  and  with  these  points  it  is  never  attributed  to  any 
but  to  God. 

In  this  text  the  title  Lord  is,  without  question,  the 
interpretation  of  Jehovah  ;  for  the  title  Jehovah  is  in 
that  psalm  seven  times  used,  as  ver.  1,  12, 15,  16,  19, 
21,  23,  and  once  Jah,  HJ,  ver.  18,  which  is  an  abbre- 
viation of  Jehovah. 

Wherefore  the  title  Lord  doth  here  intend  Jehovah, 
and  being  applied  to  Christ,  setteth  out  his  divine 
nature,  and  declareth  him  to  be  true  God,  even  that 
God  who  hath  his  being  of  himself,  and  ever  con- 
tinueth  of  and  by  himself,  the  eternal  and  immut- 
able God,  even  '  he  which  is,  which  was,  and  which 
is  to  come,"  Kev.  i.  4;  'the  Lord  that  changeth 
not,'  Mai.  iii.  6,  who,  in  regard  of  his  self-existency, 
giveth  to  himself  this  title,  H^ns  X'S  ^'^^?,  '  I  am  that 
I  am;'  and  also  this,  n^HX,  'I  am,'  Exod.  iii.  14. 
Thus  this  title  Lord  in  relation  to  Jehovah  giveth 
further  proof  of  the  true  and  proper  divinity  of  Christ. 

To  Christ,  by  an  excellency  and  property,  is  this 
title  Lord  frequently  attributed.  David,  long  before 
Christ's  incarnation,  in  the  Spirit  called  him  Lord, 
Mat.  xxii.  43.  The  angel  that  brought  the  first  news 
of  his  birth,  styles  him  '  Christ  the  Lord,'  Lukeii.  11. 
Both  his  disciples  and  others  in  his  life  so  called  him. 
After  his  resurrection,  when  he  was  discerned  by  John, 
John  said  to  Peter  of  him,  'It  is  the  Lord,'  John  xxi.  7. 
Christ  himself  thus  saith,  '  Ye  call  me  Lord,  and  ye 
say  well,  for  so  I  am,'  John  xiii.  13.  It  was  usual  with 
the  apostles  in  their  epistles  thus  to  style  him  '  the 
Lord  Jesus,'  Kom.  i.  8  ;  and  he  is  said  to  be  '  the  one 
Lord  Jesus  Christ,'  1  Cor.  viii.  6.  A  prophetess 
called  him  Lord,  anon  after  he  was  conceived,  even 
while  he  was  in  his  mother's  womb,  Luke  i.  43. 

Christ  is  Lord  in  sundry  respects. 

1.  As  God,  in  regard  of  his  divine  nature.  God 
said,  '  I  am  the  Lord,'  Exod.  vi.  2. 

2.  As  the  Son  of  God,  in  regard  of  his  person  ;  for 
of  the  Son  in  relation  to  the  Father  it  is  said,  '  The 
Lord  rained  fire  from  the  Lord,'  Gen.  xix.  24. 

3.  As  God-man,  in  regard  of  the  hypostatical  union 
of  Christ's  two  natures  in  one  person.  Thus  saith 
Thomas  to  Christ  on  earth,  '  My  Lord  and  my  God,' 
John  XX.  28. 

4.  As  king  of  the  church,  in  regard  of  that  authority 
and  dignity  whereunto  God  hath  advanced  him  :  '  I 
have  set  my  King  upon  my  holy  hill  of  Sion,'  saith  the 
Father  to  the  Son,  Ps.  ii.  6  ;  '  God  hath  made  him 
both  Lord  and  Christ,'  Acts  ii.  36. 

On  these  grounds  divine  worship  hath  been  yielded 
unto  him  on  earth  as  unto  the  Lord.  In  his  infancy, 
Mat.  ii.  11  ;  in  his  man-age,  Mat.  viii.  2;  after  his 
resurrection,  Mat.xxviii.  9;  in  the  time  of  his  ascension, 
Luke  xxiv.  52  ;  and  now  also,  Christ  being  in  heaven, 
and  sitting  as  Lord  on  his  throne,  is  worshipped,  Rev. 

'   i  »»,  KCii  0  h,  XXI  i  i^x^fiivts. 


GOUGE  OX  HEBREWS. 


[Chap.  I. 


iv.  10,  and  v.  11.    Thus  he  is  still,  nnd  ever  shall  be, 
worshipped  as  the  true  Lord  by  his  church. 

Answerably  all  other  divine  respect  is  to  be  yielded 
to  him.  He  is  to  [be]  loved  with  all  the  soul,  with  all 
the  heart,  with  all  the  mind,  and  with  all  the  strength. 
Accordingly  is  he  to  be  feared,  admired,  adored,  called 
upon,  believed  in,  served,  obeyed,  subjected  unto, 
praised  for  all  things,  in  all  things  glorified,  preferred 
before  all,  advanced  above  all,  and  every  way  esteemed 
as  a  Lord,  even  our  Lord,  the  most  high  supreme 
Sovereign  over  all. 

Sec.  129.  Of  Christ's  ctcrnihj. 

The  eternity  of  this  Lord  is  further  set  out  in  this 
phrase  xar  a.o-^ai,  '  in  the  beginning,'  namely,  in  the 
beginning  of  time,  so  as  that  which  was  before  that 
beginning,  was  without  beginning,  properly  eternal. 
Thus  is  the  eternity  of  God  manifested  in  the  very 
first  word  of  the  holy  Bible,  Gen.  i.  1,  and  the  eternity 
also  of  the  Son  of  God,  John  i.  1.  He  that  in  the  be- 
ginning laid  the  foundation  of  the  earth,  was  before  that 
foundation  was  laid,  and  before  that  beginning.  In  that 
respect  saith  the  Son  of  God  of  himself:  'The  Lord  pos- 
sessed me  in  the  beginning  of  his  way,  before  his  works 
of  old  :  I  was  set  up  from  everlasting,  from  the  bcgiu- 
ning,  or  ever  the  earth  was,'  &c.,  Prov.  viii.  22,  23,  &c. 

As  the  eternity  of  the  Creator  is  by  this  phrase,  in 
the  beginning/,  intended,  so  the  plain  contrary  concern- 
ing creatures  is  expressed.  Creatures  being  made  in 
the  beginning,  then  first  began  to  bo  ;  they  were  not 
before,  therefore  not  eternal.  But  the  Creator  then 
being,  and  making  the  world,  was  before  the  beginning, 
and  had  no  beginning  ;  therefore  eternal.  Here,  then, 
is  manifested  the  difference  betwixt  the  Creator  and 
creatures  in  reference  to  the  beginning.  The  Creator 
then  was  even  as  he  was  before.  He  did  not  then  begin 
to  be,  but  manifested  himself  to  be  what  he  was  before  ; 
but  creatures  then  began  to  be  what  they  were  not  before. 

As  the  former  reference  of  this  phrase,  in  the  he- 
(jinninrj,  to  the  Son  refutes  Samosatenus,  Macedonius, 
Arius,  and  other  heretics,  tliat  denied  the  eternity  of 
the  Son  of  God,  so  the  latter  reference  thereof  to 
creatures  refutes  Aristotle'  and  other  philosophers,  who 
held  the  world  to  be  eternal,  which  is  a  point  not  only 
improbable,  but  also  impossible,"  for  then  should  there 
be  no  creatures.  A  creature  cannot  be  but  created. 
If  no  creature,  then  all  a  creator,  even  one  and  the 
same  with  God  himself.  Eternity  and  unity  arc  con- 
vertible terms.  There  can  be  but  one  eternal,  as  there 
is  but  one  almighty,  one  infinite  ;  yet  from  that  posi- 
tion of  the  world's  eternity,  there  would  bo  more  than 
one  infinite  ;  for  there  must  be  an  infinite  number  of 
souls  of  men  and  other  things  if  the  world  were  eternal 
in  Adam's  time,  and  all  that  have  been  since  added  to 
the  world  would  make  up  more  than  infinite. 

'   Arist.  do  Ccelo,  lib.  iii.  cap.  ix.  x. 

'  Mundiim  ab  astcrno  constare  improbnbile  et  impossibile 
c&i.—Arig.  Quail,  ex  Vet.  Tetl.,  q.  28. 


That  gross  error  of  the  world's  eternity  is  so  express 
agaiubt  the  light  of  nature,  as  by  many  solid  arguments, 
drawn  from  natural  principles,  other  heathen  philoso- 
phers have  refuted  it. 

There  were  other  heretics  who  had  this  conceit,  that 
the  matter  of  the  elements  of  which  the  world  was 
made,  was  not  made  of  God,  but  was  co-eternal  with 
God.'  This  conceit  of  the  eternity  of  prima  materia, 
the  first  matter  out  of  which  they  say  all  things  were 
at  first  created,  is  as  much  against  the  light  of  God's 
word  and  the  light  of  nature,  and  as  derogatory  to  the 
eternity  of  God,  as  the  former  of  the  world's  eternity. 
Eternity  is  one  of  God's  incommunicable  properties. 
Whatsoever  is  made  eternal  beside  God  is  made  equal 
to  God,  yea,  a  very  God. 

Sec.  180.   0/the  extent  of  heaven  and  earth. 

In  setting  down  the  creation,  two  words  are  used, 
which  comprise  in  them  all  things  that  were  made, 
namely  heaven  and  earth,  and  that  by  two  tropes  :  one 
is  a  metonymy,  whereby  the  continent  is  put  for  all 
things  contained  therein  ;  the  other  is  a  synecdoche, 
whereby  a  part  is  put  for  the  whole.  The  earth  is 
the  middle  centre  of  the  whole  world,  and  the  heaven 
is  the  uttermost  circumference  that  compasseth  all 
about,  so  as  all  between  them  are  comprised  under 
them.  In  this  large  sense  these  two  words  are  oft 
used,  as  Gen.  i.  1,  2  Kings  xix.  15,  2  Chron.  ii.  12, 
Ps.  cxxi.  2,  Jer.  xxsii.  17. 

Under  this  word  earth,  the  sea  and  all  waters  below 
are  comprised ;  for  the  earth  and  sea  make  but  one 
globe,  Gen.  i.  9,  10.  They  were  divided  at  first,  and 
so  continue,  for  the  better  use  of  man,  and  of  other 
creatures  living  on  earth.  Thus  not  only  all  things 
that  move  upon  the  earth,  or  grow  out  of  the  earth,  or 
are  within  the  eai'th,  but  also  whatsoever  is  in  the  sea, 
or  swims  thereupon,  is  to  be  understood  under  this 
word  earth. 

There  is  mention  made  in  Scripture  of  three  heavens. 

1.  The  air,  wherein  birds  and  fowls  do  fly,  wherein 
are  the  clouds  also,  so  as  all  the  space  betwixt  the 
earth  and  the  moon  is  called  the  first  heaven. 

2.  The  firmament,  wherein  are  all  sorts  which  are 
called  the  host  of  heaven,  Deut.  iv.  19,  is  the  second 
heaven. 

3.  That  invisible  place  where  are  the  angels  and  glori- 
fied saints,  and  the  human  nature  of  Christ,  and  where 
God  doth  most  manifest  his  glory,  is  the  third  heaven, 
2  Cor.  xii.  2.  Boyond  this  is  nothing  at  all.  In  re- 
gard of  this  distinction  of  heaven,  the  plural  number 
heavens  is  used. 

Thus  we  see  how  these  two  words,  earlli,  heavens, 
may  be  put  for  all  creatures. 

As  for  the  order  of  the  words,  in  setting  earth  before 
heaven,  the  Holy  Ghost  is  not  over  strict  or  curious  in 

'  Seleuciani,  vel  Hermiani  elcmentorum  materiam  de  qua 
factn3  est  mundus,  non  a  Deo  factam  dicunt,  sed  Deo  coeler- 
nam. — A  ug.  U<crcs.  Uar.  59. 


Ver.  10.] 


GOUGE  OX  HEBREWS. 


his  method.  Though  for  the  most  part  the  heaven 
for  excellency's  sake  be  set  before  the  earth,  yet  many 
times,  as  here,  earth  is  put  before  heaven,  Judges  v.  4, 
Ps.  kviii.  8,  Isa.  xlv.  12,  Jer.  li.  15. 

Some  probable  reasons  may  be  given  of  putting 
earth  before  heaven,  as, 

1.  The  earth  was  made  before  the  visible  heavens, 
Gen.  i.  10,  14. 

2.  The  earth  is  set  down  as  a  foundation  of  the 
world,  and  foundations  use  to  be  first  mentioned, 
1  Kings  vi.  37,  38,  Ezra  iii.  11,  Zech.  iv.  9. 

3.  The  earth  is  the  centre  of  the  world,  the  heavens 
the  circumference  thereabout.  He  beginneth  there- 
fore with  the  centre,  and  proceeds  to  the  circumference. 

4.  The  earth  is  man's  habitation.  Acts  xvii.  2G. 
From  thence  he  beholdeth  the  heavens.  Speaking, 
therefore,  to  men,  he  first  sets  out  the  place  of  their 
habitation. 

Sec.  131.   Of  the  earth  leing  a  foundation. 

The  creation  of  the  earth  is  thus  set  out :  '  Thou 
hast  laid  the  foundation  thereof.'  This  is  the  inter- 
pretation of  one  Greek  word,  ih/j,eX'iuirag.  A  founda- 
tion,' from  whence  the  verb  is  derived,  sigaifieth 
that  which  is  put  under  other  things  to  support 
and  bear  them  up.  It  useth,  therefore,  to  be  sound, 
solid,  strong,  and  laid  on  firm  and  sure  ground, 
Luke  vi.  48.  It  is  most  frequently  put  for  the 
foundation  of  an  house,  which  beareth  up  all  the 
rest  of  the  building,  1  Cor.  iii.  10-12.  A  foundation 
remaineth  firm,  stable,  unmoveable.  The  word  here 
used  is  also  translated  thus :  '  grounded,'  ■rihfj.sXicj/j^Bvoi, 
Eph.  iii.  18,  and  '  settled,'  1  Peter  v.  10.  It  is  there 
joined  with  two  other  words  which  signify  a  fast  fixing 
of  a  thing,  '  stablish,  strengthen,  and  settle,'  erri^l^ai, 
eSiiZaai,  ^efiiXiuirai. 

This  phrase,  laid  the  foundation,  applied  to  the 
earth,  implieth  two  things  : 

1.  That  the  earth  is  the  lowest  part  of  the  world. 
It  being  the  centre,  whatsoever  is  about  it  is  over  it. 
Hereupon  this  word  beareth  is  oft  attributed  to  the 
earth,  as  Deut.  iv.  39  ;  Joshua  ii.  11 ;  1  Kings  viii. 
23 ;  Isa.  H.  6  ;  Jer.  sxxi.  37  ;  Acts  ii.  19. 

2.  That  the  earth  is  immoveable.  This  inference  is 
thus  made  upon  this  very  phrase,  'Who  laid  the  founda- 
tions of  the  earth,  that  it  should  not  be  removed,'  Ps. 
civ.  5. 

In  these  and  other  like  respects  is  this  metaphor 
foundalion  oft  attributed  to  the  earth,  as  Job  xxxviii.  4, 
Ps.  Ixxxii.  5.  And  the  earth  is  said  to  be  estabhshed, 
and  thereupon  to  abide,  Ps.  cxix.  90,  and  Ixxviii.  69. 
By  the  stability  of  the  earth  sundry  benefits  accrue  to 
the  inhabitants  thereof. 

1.  The  constancy  of  the  motions  of  the  heavens, 
and  of  the  host  thereof,  is  better  observed,  and  the 

1  9i^iXiav  of  Tiiitxi,  ponere ;  ^t/ii\ix  solent  stnctiira: 
urtr'ihirliti,  mpponi,  seu  imo  loco  pon  i,  nt  cmlera  strves  possit 
CIS  stiperslrni. 


admirable  effects  arising  from  thence,  are  the  better 
discerned. 

2.  The  stability  of  the  earth  is  very  useful  to  plants, 
beasts,  and  men,  that  abide  thereon.  The  damages 
and  mischiefs  that  fall  out  upon  earthquakes  give 
further  proof  hereof. 

It  is  a  gross  error  of  Aristarchus,  Samius,  Coper- 
nicus, and  other  philosophers,'  who  imagine  that  the 
earth  continually  moveth,  and  that  the  heaven  and  the 
host  thereof  do  but  seem  to  our  sight  to  move,  as  the 
banks  and  trees  thereon  do  to  such  as  are  in  a  boat  rowed 
with  oars,  or  in  a  ship  under  sail.  This  conceit  can- 
not stand  with  the  metaphor  of  a  foundation,  here 
and  in  other  places  applied  to  the  earth. 

Sec.  132.   Of  heaven  the  work  of  God's  hand. 

That  which  is  here  spoken  of  the  heavens  in  rela- 
tion to  God,  '  the  heavens  are  the  works  of  thy  hands,' 
is  to  be  taken  metaphorical^,  by  way  of  resemblance 
to  men,  who  use  with  their  hands  to  make  what  they 
make.  Of  the  second  temple  it  is  thus  said,  '  Zerub- 
babel  hath  laid  the  foundation  of  this  house,  his  hand 
shall  finish  it,'  Zech.  iv.  9;  and  wonders  are  said  to  be 
done  '  by  the  hands  of  the  apostles,'  Acts  xiv.  3. 
Men  work  with  their  hands,  Eph.  iv.  27  ;  and  they 
do  other  things  with  their  hands.  Hereupon  idolaters 
are  said  to  make  idols  with  their  hands,  Isa.  sxxi.  17, 
and  idols  are  styled  '  the  work  of  men's  hands,'  Isa. 
sxxvii.  19,  Jer.  x.  3,  9 ;  yea,  the  benefit  that  ariseth 
from  the  thing  men  do,  is  called  '  the  fruit  of  their 
hands,'  Prov.  xxxi.  31,  and  '  the  labour  of  their  hands,' 
Ps.  cxxviii.  2. 

In  allusion  hereunto,  the  things  which  God  doth  or 
maketh  are  said  to  be  the  work  of  his  hands,  and  his 
hands  are  said  to  make  them.  Job  x.  38.  Because 
men  know  not  how  any  should  see  without  eyes,  hear 
without  ears,  speak  without  a  mouth,  tread  without 
feet,  do  this  or  that  without  hands  ;  eyes,  ears,  mouth, 
feet,  hands,  and  other  parts  of  man  are  attributed  to 
God,  1  Pet.  iii.  12  ;  Num.  xii.  8  ;  Lam.  iii.  34;  Ps. 
cxix.  73. 

But  to  shew  that  properly  God  hath  no  hands,  his 
works  are  oft  said  to  be  without  hands,  Dan.  ii.  34,  45, 
and  viii.  25,  Job  xxxiv.  20.  Yea,  herein  lieth  a  dif- 
ference betwixt  the  things  of  God  and  men,  that  they 
are  without  hands,  but  these  with  hands,  Col.  ii.  11  ; 
Eph.  ii.  11  ;  Heb.  ix.  11,  24.  Yea,  in  proper  speech 
the  heaven  itself,  that  here  metaphorically  is  said  to 
be  the  work  of  God's  hand,  is  elsewhere  said  to  be 
made  without  hands,  2  Cor.  v.  1,  Acts  xvii.  24. 

Sec.  133.  Of  anthropomorphites. 

The  anthropomorphites"  do  hereupon  err,  not  know- 

%)a  Tuvri;  TiTa/ii.cv  <ri}.<i>.—Arisl  de  Ccelo,  lib.  ii.  Cfip.  xiii. 

*  Anthropomorphitas  vocant,  quoniam  Deum  sibi  fiDgunt 
cogitatione  carnali  in  similitudinem  imaginis  corniptibilis 
hoininis. — Auff.  de  Bcera.   Horn.  1.     Deum  ipsum  omninb 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


ing  the  Scriptures  nor  tho  power  of  God,  in  that  they 
literally  and  properly  apply  to  God  such  parts  of  men 
as  are  metaphorically,  and  only  by  way  of  resemblance, 
for  teaching's  sake,  attributed  to  him.  They  feign  God 
to  themselves  by  a  carnal  cogitation  to  be  after  the 
image  of  a  corruptible  man,  and  that  God  is  altogether 
a  body,  imagining  that  whatsoever  is  not  a  body  is  no 
substance  at  all.  But  they  are  much  deceived,  for 
spirits  are  not  only  true  substances,  but  every  way  the 
most  excellent  substances  ;  bodiliness  doth  but  add 
grossness,  heaviness,  drowsiness,  and  sundry  other 
weaknesses  to  a  substance. 

Concerning  the  members  of  God  which  the  Scrip- 
ture frequently  mcntioneth,  that  no  man  should  be- 
lieve that  we,  according  to  the  form  and  figure  of 
flesh,  are  like  to  God,  the  same  scripture  saith,  that 
God  hath  wings,  which  wo  have  not.  Therefore  when 
we  hear  of  wings,  we  understand  protection,  Ps.  ix.  i. 
So  when  we  hear  of  hands,  we  must  understand  opera- 
tion ;  and  if  the  Scripture  mentions  any  other  like 
thing,  I  suppose  it  to  be  spiritually  understood. 

Sec.  184.  Of  the  reasons  why  the  heavens  are  said 
to  be  the  works  of  God's  hands. 

The  heavens  are  here,  and  in  other  scriptures,  ex- 
pressly said  to  be  the  works  of  God's  hands.     In  that, 

1.  They  were  made  as  well  as  the  earth.  There 
be  that  grant  that  the  earth  and  the  things  here  below 
had  a  beginning  ;  but  imagine  that  the  heavens  and 
the  things  therein  were  eternal,  without  beginning. 
The  very  first  verse  of  the  Bible  expressly  disproves 
this  error,  for  there  it  is  expressly  said,  that  the 
heaven  was  created ;  so  also  in  sundry  other  places. 

2.  God  himself  made  the  heavens.  They  were  the 
work  of  his  onto  hands,  made  by  his  own  power,  not 
by  angels,  as  the  Mcnaudrians,  Saturuinians,  Cerin- 
thians,  Merinthians,  and  other  heretics  thought.'  Nor 
were  they  made  by  the  casual  concurrence  of  certain 
motes,  which  they  caU  rt^o»ii,asDemocritus,  Leucippus, 
and  other  Epicurean  philosophers  dreamed.  They 
imagined  their  ainmi  to  be  small,  indivisible  bodies, 
such  as  appear  in  the  sun-beams  when  the  sunshineth 
through  an  hole.  They  say,  that  by  the  conjunction 
of  these  all  things  at  first  were  made,  and  that  into  these 
all  things  at  last  shall  be  dis.'iolved. 

3.  The  heavens  were  made  without  inBtruments, 
even  with  God's  hands,  and  nothing  else.  It  is  one 
of  the  Epicurean  philosopher's  arguments  against  the 

pus  esse  prwaumunt.putantes  quicquid  corpusnon  est.prorsus 
nullam  esse  substantiain. — Aug.  Ep.  112.  Do  membris  Dei 
qute  assidue  Scripturn  commemornt,  ne  qui^qunm  secundum 
carnis  hujus  formam  ct  figuram  nos  esse  crcderet  similes 
Deo,  propterea  ot  endem  Scripturo  et  alas  Deum  Imbere 
dixit,  quas  nos  utiquo  non  liabcnius,  &c. — Aug.  Ep.  HI. 

'  Menander  mundum  asscrcbat  nb  angelis  factum.  Sa- 
turninus  ansclos  septem  fecisse  mundum  dicebat.  Sic 
Ccrinthiani,  Merinthiani,  aliiqua. — Aug.  de  Bare:  ArUt.  de 
Ccelo.  lib.  iii.  cap.  iv,  Cic  de  Nal.  dear.  lib.  i.,  Idan  dt  tin. 
bon.  et  mat.  lib.  i. 


making  of  the  heavens,  that  there  could  not  be  suffi- 
cient instruments  for  effecting  so  great  a  work : 
'  What  iron  tools,'  saith  he,  '  what  levers,  or  crows, 
what  ministers  could  be  had  to  help  on  so  vast  a 
fabric  ?''  0  blind  and  stupid  philosopher,  that  can 
no  better  discern  between  divine  and  human  works, 
betwixt  the  first  creating  of  things  by  God,  and  the 
after-making  of  things  by  man  !  God  had  no  need  of 
any  help  at  all. 

4.  The  heavens  are  as  a  canopy  to  cover  all  the 
earth.  For  the  use  of  hands,  especially  when  both 
hands  are  used,  is  to  stretch  a  thing  and  to  spread  it 
abroad.  The  Lord  in  express  terms  saith,  '  My  hands 
have  stretched  out  the  heavens,'  Isa.  xlv.  12.  These 
phrases  of  stretching  forth  and  spreading  out  the 
heavens  art  oft  attributed  unto  God,  as  Isa.  xl.  22  ; 
Jer.  xli.  15  ;  Ps.  civ.  2  ;  Job  ix.  8,  and  xxxvii.  18. 

5.  Great  diligence  was  used  in  making  the  heavens. 
Mention  of  hands  in  the  plural  number  implieth  thus 
much,  for  careful  and  diligent  persons  will  put  both 
their  hands  to  what  they  do  ;  slothful  and  careless 
persons  will  use  but  one  hand,  and  put  the  other  into 
their  bosom  or  pocket,  Prov.  ix.  24,  and  xxvi.  15. 

6.  The  heavens  being  said  to  be  the  work  of  God's 
hand,  imply  the  great  power  of  God,  who  with  his 
hands,  that  is,  by  himself,  can  make  so  fair  and  great 
a  work  as  the  heavens  are.  Therefore  the  heaven  is 
called  '  the  fii-mament  of  his  power,'  Ps.  cl.  1.  And 
God  is  said  to  have  '  made  the  heaven  by  his  great 
power  and  stretched  out  arm  ;'  and  thereupon  it  is 
inferred,  that  '  there  is  nothing  too  hard  for  him,'  Jer. 
sxxii.  17. 

7.  The  heavens  bear  the  clearest  evidence  of  God's 
excellencies,  Ps.  viii.  3,  and  six.  1.  Of  a  picture 
made  by  Apelles,  which  was  admirable  in  all  men's 
eyes,  they  said.  This  is  the  work  of  Apelles's  hands. 

Sec.  135.   Of  the  resolution  of  the  tenth  verse. 

Ver.  10.  And,  Thou,  Lord,  in  the  beginning  hast 
laid  the  foundation  of  the  earth  ;  and  the  heavens  are 
the  works  of  thine  hands. 

The  connection  of  this  verse  with  the  former,  set 
out  by  this  copulative  particle  and,  manifesteth  an 
addition  of  another  argument  to  prove  the  same  point. 
Hereof  see  Sec.  77. 

The  sum  of  this  text  is,  the  creation  of  things. 

Two  special  points  thereabout  are  here  noted: 

1.  Tho  Creator  that  made  all. 

2.  Tho  creatures  that  were  made. 
In  setting  out  tho  Creator,  observe, 

1.  Tho  manner  of  attributing  this  work  unto  him, 
by  an  apostrophe,  thou.  See  106,  and  125,  and  127 
in  the  end. 

2.  The  title  given  unto  him.  Lord. 
In  the  creatures  note, 

1.  WTiat  is  common  to  all. 

'  Quic  ferramcnta  ?  qui  vcctes?  quie  machinie  7  qui  mi- 
nistri  tanti  operis  fuerunt  ?— Cic.  de  Nat.  dcor. 


Ver.  11,  12.] 


GOUGE  ON  HEBREWS. 


2.  Wherein  they  are  distinguished  one  from  another. 
Two  things  are  common  to  all : 

1.  The  same  Lord  that  made  all,  implied  in  this 
copulative  ami. 

2.  The  same  time  wherein  all  were  made,  in  the 
heginninfj. 

There  are  also  two  things  wherein  the  creatures 
differ: 

1.  Their  distinct  kinds,  earth,  heaven. 

2.  Their  distinct  ends. 

One  to  be  as  a  foundation,  laid  the  foundation. 

The  other  to  be  as  a  cover  over  all,  and  conspicu- 
ously to  manifest  the  glory  of  God,  in  this  phrase,  the 
uork  of  thine  hands. 

Sec.  136.  Of  the  observations  arising  of  the  tenth 
verse. 

I.  Christ  is  Jehovah.  The  title  Lord  importeth  as 
much.     See  Sec.  128 

II.  Christ  is  the  Creator  of  all,  John  i.  2,  Col.  i.  16. 

III.  The  heginning  of  time  ivas  at  the  creation  ;  for 
this  phrase  in  the  heginning  hath  reference  to  the  crea- 
tion.    Before  that  there  was  no  time.     See  Sec.  129. 

IV.  Christ  was  eternal.  He  made  the  things  that 
were  made  in  the  beginning.  So  as  he  was  before 
them,  and  before  the  beginning,  therefore  without  be- 
ginning, and  eternal.     See  119. 

v.  1  he  earth  was  made.  For  when  the  foundation 
of  it  was  laid,  it  was  made.     See  131. 

VI.  The  earth  is  immoveable.     See  131. 

VII.  The  heavens  were  made  as  well  as  the  earth. 
See  132. 

VIII.  The  same  Lord  that  made  earth  made  also  the 
heavens.  The  copulative  particle  arid,  which  here 
knits  heaven  and  earth  together,  demonstrates  the 
truth  of  these  two  doctrines. 

IX.  All  creatures  are  within  the  compass  of  heaven 
and  earth.  These  two  kinds  are  here  put  for  all  crea- 
tures whatsoever.     See  130. 

X.  Christ  can  establish  and  turn  about  what  he  will. 
The  earth  is  a  massy  and  ponderous  piece,  and  hath 
nothing  to  rest  upon  but  the  air  ;  yet  it  is  there  laid 
as  a  foundation,  and  remains  unmoveable.  The  hea- 
vens are  of  an  incomprehensible  bigness,  yet  he  maketh 
them  continually  to  run  about. 

Of  other  observations  arising  from  this  phrase,  the 
work  of  thine  hands,  see  Sec.  131. 

Sec.  137.  Of  the  difference  betwixt  Christ's  and  crea- 
tures' immutability. 

They  shall  perish,  but  thou  remainest ;  and  they  all 
shall  wax  old  as  doth  a  garment ;  and  as  a  vesture  shall 
thou  fold  them  up,  and  they  shall  he  changed:  but  thouart 
the  same,  and  thy  years  shall  iiot  fail. — Heb.  I.  11,  12. 

Out  of  Ps.  cii.  ver.  26,  27,  the  apostle  produceth  an- 
other proof  of  Christ's  excellency,  taken  from  his  immuta- 
bility and  unchangeableness  ;  and  to  shew  that  even 
herein  Christ  surpasseth  all  creatures,  the  point  is  set 


down  by  way  of  opposition  :  the  creatures  are  mutable, 
but  Christ  is  immutable  ;  therefore  more  excellent. 

This  relative  they  being  in  Greek  of  the  masculine 
gender,  auroi,  hath  particular  reference  to  the  heavens, 
oii^ocioi',  in  the  latter  end  of  the  former  verse ;  which 
word  is  also  of  the  same  gender.  Yet  withal  it  in- 
cludeth  the  earth  before-mentioned,  and  all  things  in 
heaven  and  earth,  not  the  angels  themselves  excepted  ; 
for  it  is  the  most  principal  scope  of  the  apostle  to  ad- 
vance Christ  above  angels,  as  ver.  4-7. 

Obj.  There  are  many  creatures  that  shall  never 
perish  :'  '  The  earth  abideth  for  ever,'  Eccles.  i.  4. 
That  which  is  said  of  the  sun's  and  moon's  continu- 
ance for  ever,  Ps.  Ixxii.  5,  17,  and  Ixxxix.  37,  may  be 
applied  to  heaven  and  all  the  host  thereof :  '  The  sun 
and  moon  endure  throughout  all  generations  ;'  '  It  shall 
be  established  for  ever  as  the  moon,'  &c.  The  angels, 
also,  even  the  good  angels,  are  still,  and  ever  will  con- 
tinue, as  they  were  at  first  created.  They  were  the 
evil  angels  that  '  kept  not  their  first  estate,  but  left 
their  own  habitation,'  Jude  6. 

Ans.  1.  This  phrase  for  ever  is  sometimes  put  for 
the  world's  continuance,  Mat.  xi.  14.  Thus,  though 
the  fore-mentioned  creatures  continue  firm  and  stable 
all  the  time  of  this  world,  yet  at  the  end  of  the  world 
they  may  be  altered,  as  the  earth,  and  heaven,  and 
hosts  thereof.     See  Sees.  137,  139. 

2.  As  for  angels,  they  have  indeed  from  the  begin- 
ning continued,  and  shall  everlastingly  continue  in  the 
same  estate  and  condition  ;  yet  there  is  a  great  difier- 
ence  betwixt  Christ's  immutability  and  theirs  ;  for, 

(1.)  Christ  was  as  he  is  from  all  eternity,  Ps.  xc.  2, 
Prov.  viii.  22,  &c.  But  angels  had  a  beginning.  Col. 
i.  16,  before  which  they  were  not  what  now  they  are. 

(2.)  Christ  was  originally  of  and  by  himself  as  he  is  ; 
angels  not  so.  Christ  made  them  angels.  He  might 
have  made  them  mortal  and  mutable  creatures. 

(3.)  Christ,  by  his  own  power  and  wisdom,  con- 
tinueth  the  same  as  he  is.  Angels  are  confirmed  and 
established  by  Christ,  Eph.  i.  10. 

(4.)  Comparatively  it  is  said  of  Christ,  '  Who  only 
hath  immortality,'  1  Tim.  vi.  16.  The  creatures'  ex- 
cellencies, compared  with  the  excellencies  of  Christ, 
are  as  the  light  of  the  moon  and  stars  ;  and  as  arti- 
ficial lights  compared  to  the  light  of  the  sun,  none  of 
them  are  seen  in  the  bright  shining  of  the  sun,  so  the 
immutability  of  the  creatures  is  as  no  immutability 
compared  to  Christ's. 


Sec.  137.  Of  the  different  manner  of  creatures  per- 
ishing. 

The  Hebrew  word  translated  joe)(s/(,  IIDX,  is  put  for 
any  kind  of  perishing,  whether  by  degrees  or  at  once. 
Things  that  rot,  consume  by  little  and  httle.  In  this 
sense  this  word  is  apphed  to  the  memorial  or  name  of 
wicked  men,  which  is  said  to  perish,  ^3}<,  Ps.  ix.  6, 

'  See  the  Guide  to  go  to  God,  or  an  explanation  of  the 
Lord's  Prayer,  sec.  226. 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


in  that  by  little  and  little  they  are  clean  forgotten,  and 
thus  said  to  rot,  3pT,  Prov.  x.  17.  Things  that  rot 
by  degrees  come  to  nought. 

At  once ;  things  arc  said  to  perish  when  they  are  sud- 
denly destroyed.  Thus  a  righteous  man  is  said  to 
perish,  Isa.  rii.  1  ;  that  is,  suddenly  to  be  taken  away, 
as  Ezckiel's  wife  was  with  a  stroke,  Ezek.  xxiv.  16. 

So  the  Greek  word  used  by  the  apostle  acroXoDfra;, 
is  sometimes  put  for  a  sudden  destruction,  as  Luke 
xvii.  27-29,  where  it  is  applied  to  those  that  perished 
by  the  flood,  and  by  fire  and  brimstone  from  heaven. 

It  is  also  put  for  withering  by  degrees,  as  the  grace 
of  a  flower  perisheth,  James  i.  11. 

There  are  some  who  conceive  that  earth  and  heaven 
do  waste  by  degrees,  and  through  continuance  of  ages 
do  wax  old  and  fail.  They  say  that  there  is  not  now 
that  clearness  of  light  nor  vigour  of  stars  that  was  in 
former  times,  and  that  the  strength  of  the  eai-th  doth 
every  year  decay.' 

Others  are  of  opinion  that  the  heaven  and  all  the 
host  thereof  still  retain  that  virtue,  vigour,  and  strength 
which  they  had  when  they  were  first  made  ;  and  that 
the  earth,  though  in  the  superficies  of  it,  whereon  men 
and  beasts  tread,  and  which  is  daily  digged  and  ploughed 
up,  may  have  some  of  the  strength  thereof  exhausted, 
yet  in  the  main  body  and  innermost  part  of  it,  it  still 
remaineth  the  same,  and  so  shall  do  to  the  end  of  the 
world.     See  Sec.  139. 

Yet  in  that  at  length  they  shall  be  changed,  they 
may  be  said  to  perish  ;  in  this  sense  it  is  said,  that 
'  heaven  and  earth  shall  pass  away,'  Mark  xiii.  31. 

Thus  one  way  or  other  all  creatures  perish. 

Lifeless  and  senseless  creatures  in  the  earth  and 
water  ;  vegetable  plants ;  fish,  fowls,  beasts,  and  other 
creatures  that  have  sense,  together  with  the  bodies  of 
men,  perish  by  little  and  little  ;  the  heavens,  with 
their  hosts,  and  the  substance  of  the  earth,  shall  on  a 
sudden  be  changed  ;  devils  are  in  their  quality  altered 
from  that  they  were  at  first  made,  so  also  souls  of 
men.  God's  angels  are  in  their  nature  alterable  ; 
there  is  a  possibility  for  the  third,  which  is  the  in- 
visible and  highest  heaven,  to  be  destroyed,  if  it 
seemed  good  to  the  supreme  Sovereign  so  to  deal  with 
it.  In  these  respects  all  creatures  may  be  said  to 
perish. 

Sec.  188.  Of  Ihe  manner  of  setting  out  Christ's  im- 
mutahilily. 

Both  the  psalmist  and  the  apostle  turn  from  the 
creatures  to  the  Creator,  the  Lord  Christ;  and  by  con- 
tinuing the  apostrophe  (whereof  see  Sees.  lOG,  127), 
direct  their  speech  to  him,  saying,  '  Thou  rcmainest.' 
This  they  do  by  way  of  opposition,  as  this  particle  but, 

'  Miindum  viilcmus  passion!  suhjecluni.et  per  secnia  scnec- 
tute  defiecr«  crutlimiis  ct  (iiiiri. — Auy.  quasi,  fx  Vel.  Tett. 
q.  28.  Non  est  nunc  ilk  clnritns  luminis,  ncc  sunt  illas  stel- 
Inrum  vires  quie  fuerunt,  tirrii)  cliain  vires  deficiunt  qno- 
ie.iima.— Moll,  prcelect.  in  P:  cii.  27. 


hi,  sheweth  ;  intimating  thereby  that  Christ,  in  that 
which  is  here  truly  spoken  of  him,  excelleth  all  crea- 
tures. See  Sec.  141.  This  is  further  manifest  by 
the  express  mention  of  the  pronoun  thou,  nnx,  ai,. 

The  verb  whereby  the  constancy  and  immutability 
of  Christ  is  set  down,  in  Hebrew,  signifieth  an  unmove- 
able  standing  or  abiding,  T^V,  stelit  immotus.  It  is 
applied  to  idoh  fast  fixed,  so  as  they  cannot  be  re- 
moved, Isa.  xlvi.  7  ;  to  a  mountain,  Ps.  xxx.  7  ;  and 
to  the  word  and  counsel  of  God,  Ps.  xxxiii.  9,  11. 
Fitly,  therefore,  is  it  here  used  to  set  out  Christ's 
stability. 

The  Greek  word,  bia/jihug,  is  a  compound  word, 
and  the  composition  adds  much  emphasis.  The  simple 
verb  implieth  a  steady  standing  or  abiding,  but  the 
compound  a  permanent  or  unalterable  remaining  to  bo 
so  or  so.  They  who  observed  a  constant  abiding  of 
creatures  in  that  frame  wherein  at  first  God  made 
them,  thus  express  it :  they  continue,  or  remain  as 
they  were,  2  Peter  iii.  4. 

Though  the  Hebrew  and  Greek  words  in  their  sig- 
nification do  fitly  answer  each  other,  yet  there  is  some 
diilcrence  in  their  tenses.  The  Hebrew  is  of  the 
future  tense,  '  shalt  remain,'  lDJ?n  ;  the  Greek  is  of 
the  present  tense,  or  '  remainest,'  diaf/.'tvsi;.  But  this 
difference  may  easily  be  reconciled.     For, 

1.  It  is  usual  with  the  Hebrews  to  change  tenses,' 
especially  the  perfect,  present,  and  future  tenses  ;  as, 
Exod.  XV.  1,  '  Then  sang  Moses ;'  Hebrew,  nC'D  Tt;'», 
^[oses  canil,  '  Moscs  shall  sing.'     So  Isa.  iii.  16. 

2.  The  difference  betwixt  the  present  and  future 
tenses  of  the  fifth  conjugation  in  Greek  is  only  in  the 
accent,  so  as  the  accent  being  altered,  the  Greek  maj' 
be  of  the  same  tense  that  the  Hebrew  is.* 

8.  Either  tense  makes  to  the  point  in  hand.  The 
present  tense,  'thou  remainest,'  implieth  a  continuance 
in  that  which  Christ  was  before  ;  the  future,  '  thon  i 
shalt  remain,' implieth  also  as  much.  Either  of  them  1 
being  taken  (as  in  this  testimony  they  are)  in  opposi- 
tion to  things  that  perish,  do  demonstrate  an  unchan^'o 
able  constancy  in  Christ.     Hereof  see  more,  Sec.  11-. 

Sec.  189.   Of  creatures  waxing  old. 

To  make  that  point  of  the  mutability  of  creatures 
more  clear,  two  resemblances  are  used  :  one  taken 
from  the  waxing  old  of  a  garment,  the  other  from  the 
folding  up  of  a  vesture. 

This  particle  all  is  added,  to  shew  the  extent  of  that 
relative  thrg  in  tlie  beginning  of  this  verse.  Of  this 
extent)  see  Sec.  136. 

The  resemblance  of  waxing  old  is  taken  from  such 
things  as  by  continuance  do  use  to  waste.     The  Hi>- 
brew,  v3',  is  attributed  to  an  old  person.  Gen.  x^ 
12  ;  to  bones,  Ps.  xxxii.  3  ;  to  flesh  and  skin  wa>' 
Lam.  iii.  4  ;  to  man's  form  or  beauty,  Ps.  xlix.  i  i  , 

'  Enallnge  tcmporia.  W 

'  ii«/<i'>i<(,  pricsent ;  Jia/xmrt.'futu.  ,| 


Ver.  11,  12.] 


GOUGE  ON  HEBREWS. 


to  garments,  shoes,  sacks,  and  bottles.  Josh.  ix.  4,  5, 
13  ;  to  a  vintage,  Isa.  xssii.  10. 

The  Greek  word  ■xoi.'Kaiu6rjao>Tai  is  applied  to  money 
bags,  Luke  xii.  33  ;  and  to  the  covenant  veiled  over 
with  legal  rites,  Heb.  viii.  13.  A  noun,  '^aXaiog, 
coming  from  the  same  root,  is  attributed  to  garments 
and  bottles,  Mat.  ix.  16,  17  ;  and  to  leaven,  1  Cor. 
V.  8. 

All  the  fore-mentioned  instances  by  experience  are 
known  to  consume  by  degrees  ;  so  do  all  things  here 
below.  As  for  the  heavens,  they  may  be  said  to  wax 
old  as  doth  a  garment,  in  that  they  are  appointed  to 
an  end, — to  an  end,  I  say,  of  what  they  are  now, 
2  Peter  iii.  10.  The  longer,  therefore,  they  have  con- 
tinued, the  nearer  they  approach  to  that  end  ;  as  a 
garment,  the  longer  it  is  worn,  the  nearer  it  is  to  its 
end. 

The  comparison  betwixt  heavens  and  garments  is  to 
be  taken  not  simply  of  the  manner  of  their  coming  to  an 
end,  by  decaying  and  wasting  more  and  more  ;  but  in- 
definitely, in  regard  of  the  end  itself,  namely,  that  they 
shall  have  an  end. 

The  other  comparison,  ver.  12,  is  added  to  give 
further  light  to  the  point  in  hand.  It  is  joined  with 
a  copulative  and,  xai,  '  And  as  a  vesture,'  &c. 

These  two  words,  riarmcnt,  vesture,  in  general  intend 
one  and  the  same  thing.  The  former,  (/armeiit,  both 
in  Hebrew'  and  Greek,-  siguifieth  anything  that  one 
useth  to  put  upon  his  body  ;  so  doth  also  the  latter,^ 
vesture.  It  is  put  for  a  covering  over  a  woman's  head, 
1  Cor.  xi.  15. 

In  reference  to  this  latter,  it  is  said,  Thou  shalt  fold 
them  up,  iX/jf/;,  volres.  The  Greek  word  here  used 
is  not  elsewhere  in  the  New  Testament. 

1.  Some  take  it  for  such  a  folding  up  of  a  large 
broad  vesture  as  bringeth  it  into  a  very  small  compass, 
and  maketh  it  appear  very  little  in  comparison  of  that 
which  it  seemed  to  be  before.  So  the  heavens,  which 
are  now  spread  over  the  whole  world,  shall  be  brought 
to  little  or  nothing.  It  is  said,  that  '  The  heavens 
shall  be  rolled  together  as  a  scroll,'  Isa.  xxxiv.  4.  A 
scroll  was  a  fair  piece  of  paper  or  parchment,  or  rather 
many  pieces  stitched  and  pasted  one  to  another,  where- 
in such  things  as  use  now  to  be  printed  were  written, 
and  then  rolled  up,  as  inventories  of  wills  are  ;  and 
being  rolled  up,  they  were  compacted  in  a  small 
volume,  and  nothing  therein  written  could  be  discerned. 
Mention  is  made  of  such  scrolls  or  rolls,  Ezra  vi.  1,  2, 
Isa.  viii.  1,  Jcr.  sxxvi.  2,  Ezek.  ii.  9. 

2.  Others  take  the  word  for  turning  a  thing;  as  when 
a  garment  is  some  while  worn  on  the  one  side,  the 
other  side  is  turned.  To  this  they  apply  these  words, 
'  We  look  for  new  heavens  and  a  new  earth,'  2  Peter 
iii.  13  :  now,  not  in  the  substance,  but  in  the  quality 
thereof  more  glorious  than  before. 

*13X  2  i/^umtv  ah  tyvvfit  indiio. 

»  my>  a  c-a?,  induu. 


xicn  a  5r<j(/3aAX!iv,  circtimji- 


Thus  the  phrase  of  rolling  up,  or  turning  the  hea- 
vens, doth  not  intend  an  utter  abolition,  but  a  clear 
renovation  of  them. 

The  Hebrew  word  gives  proof  hereunto  ;'  for  it 
properly  signifies,  as  by  our  English  it  is  translated, 
to  chaiu/e.  Hereupon  sundry  expositors  suppose  an- 
other Greek  word,^  somewhat  like  this,  to  be  used  by 
the  apostle,  a  word  that  signifieth  to  chaivje.  But 
seeing  the  former  word,  translated  fold  up,  may  in- 
clude that  sense,  why  should  any  think  of  altering  the 
text  from  the  agreement  of  all  the  Greek  copies  there- 
in, and  of  the  Seventy  whom  the  apostle  follows,  and 
of  sundry  Greek  fathers  ? 

This  that  hath  been  distinctly  and  largely  set  down 
by  the  Holy  Ghost,  of  the  alteration  of  creatures,  and 
that  both  simply  thus,  '  They  shall  perish,'  and  also 
symbolically,  under  the  resemblances  of  a  garment 
waxing  old,  and  a  vesture  folded  up,  doth  much  am- 
plify the  unchangeable  constancy  of  Christ ;  for  con- 
traries laid  together  do  illustrate  each  other,'  as  black 
andwhite,  coarse  and  fine,  pain  and  ease,  heaven  and 
hell ;  so  also  vanity  and  stabiUty,  mutability  and 
immutability. 

Sec.  140.  Of  Christ's  power  about  altering  creatures. 

The  author  of  the  mutability  of  creatures  is  the 
Lord  Jesus,  to  whom  it  is  here  said,  '  Thou  shalt  fold 
them  up.'  He  that  createth  all,  hath  an  absolute 
power  to  preserve,  alter,  and  destroy  all,  as  it-pleaseth 
him.  It  was  this  Lord  Jesus  that  said,  '  Every  liv- 
ing substance  that  I  have  made  will  I  destroy,'  Gen. 
vii.  4.  And  again,  '  I  will  shake  the  heaven,  and  the 
earth  shall  remove  out  of  its  place  ;'  I  will  clothe  the 
heaven  with  blackness  ;'  '  I  create  new  heavens,'  &c., 
Isa.  xiii.  13,  and  1.  3,  and  Ixv.  17. 

This  Lord  Jesus,  being  true  God,  is  the  most  high 
supreme  sovereign  of  all ;  he  doth  all,  '  that  men  may 
know,  that  he  whose  name  alone  is  Jehovah,  is  the 
most  high  over  aU,'  Ps.  kxxiii.  18. 

As  he  hath  supreme  authority,  so  he  hath  also 
almighty  power  ;  he  is  able  to  bring  to  pass  what  he 
will :  '  By  the  word  of  the  Lord  were  the  heavens 
made,'  Ps.  xxxiii.  6,  and  by  the  same  word  they  may 
be  changed. 

Therefore  it  is  here  added,  '  and  they  shall  be 
changed.'  Because  the  Lord  Jesus  hath  a  mind  to 
change  them,  they  shall  be  changed  ;  for  who  hath 
resisted  his  will  ?  All  things  are  alike  to  him. 
Whether  is  it  easier  to  say  to  that  that  was  not,  '  Let 
there  he  light '  in  the  heaven.  Gen.  i.  14,  or  to  say, 
'  Let  the  heavens  be  folded  up  and  changed '  ?  Upon 
the  same  gi'ound  that  the  former  was  efi'ected,  the 
latter  also  shall  be  accomplished. 

As  the  power  of  the  Lord  Jesus  in  creating  and 

'  P|?n,  mulaius  est.  InJe  Pl'pnn  miitavit. — Erasmus,  Jieza, 
Rihera.  ■  aXalm. — Chrysost.  Theophylact. 

3  nafaXXBXa  tZ  ivavri's.  fiiXuTO.  <pxi<i:cSa.i,  dixit  Arist.  Khet., 
lib.  iii.  cap.  ii. 


78 


GOUGE  ON  HEBREW* 


[Chap.  I. 


preserving  (ill  things  tendeth  much  to  the  strengthen- 
ing of  our  faith  in  the  accomplishment  of  all  his  pro- 
mises, and  in  obtaining  our  lawful  desires  of  such 
things  as  are  needful  and  useful,  and  in  protecting  us 
from  matters  hurtful  and  dangerous  ;  so  his  power  in 
altering  and  abolishing  what  he  pleaseth,  is  of  use  to 
make  us  stand  in  awe  of  him,  and  to  be  afraid  of 
oflfending  his  majestj',  and  provoking  his  wrath. 

The  Lord's  power  in  creating  and  preserving  things 
for  strengthening  our  faith  is  pressed,  Ps.  cxlvi.  5,  6, 
Isa.  xxxvii.  16,  &c.,  Jer.  xsxvii.  17,  Acts  iv.  24. 

His  power  in  altering  and  abolishing  the  heaven  and 
other  things,  for  working  fear  and  awe  in  us,  is 
pressed,  Isa.  xiii.  13,  and  xsxiv.  1,  4,  Luke  xxi.  26, 
2  Peter  iii.  10,  11. 

The  former  sheweth  that  he  is  the  Lord  of  Hfe,  and 
hath  power  to  save  and  defend,  therefore  trust  on  him, 
Ps.  cxsiv.  8. 

The  latter,  that  he  is  the  Lord  of  death,  and  can 
destroy,  therefore  fear  him,  Luke  xii.  5. 

Sec.  141.  OfChrid's  immutahility. 

The  immutability  of  creatures  being  distinctly  set 
out,  the  apostle  returneth  to  the  main  point  intended, 
which  is  Christ's  immutability.  It  was  before  gene- 
rally set  down  in  this  phrase,  '  Thou  remainest,'  Sees. 
136-138.  Here  it  is  illustrated  in  these  two  other 
branches,  '  thou  art  the  same,  thy  years  shall  not 
fail.' 

Though  all  these  three  phrases  in  general  intend 
one  and  the  same  thing,  namely,  immutability,  yet, 
to  shew  that  there  is  no  tautology,  no  vain  repetition 
of  one  and  the  same  thing  therein,  they  may  be  dis- 
tinguished one  from  another. 

1 .  The  first,  thou  remainest,  pointeth  at  Christ's 
eternity  before  all  times  ;  for  it  implieth  his  being  be- 
fore, in  which  ho  still  abides. 

2.  The  second,  thou  art  the  same,  declares  Christ's 
constancy.  There  is  no  variableness  with  him  ;  thus, 
therefore,  he  saiih  of  himself,  '  I  am  the  Lord,  I 
change  not,'  Mai.  iii.  6. 

8.  The  third,  thy  years  shall  not  fail,  intendeth 
Christ's  everlastingness  ;  that  he  who  was  before  all 
times,  and  continueih  in  all  ages,  will  bejond  all  times 
BO  continue. 

Thus  these  three  phrases  do  distinctly  prove  the 
three  branches  of  this  description  of  Christ, '  which  is, 
and  which  was,  and  which  is  to  come,'  Rev.  i.  4. 

This  name  that  Christ  assumeth  to  himself,  I  am, 
and  this,  I  am  that  1  am,  Exod.  iii.  14,  and  this  also, 
Jehovah,  Exod.  vi.  3,  do  demonstrate  a  perpetual 
continuing  to  he  the  same.  In  this  respect  he  thus 
saith,  '  I  the  Lord,  the  first,  and  with  the  last,  I  am 
he,'  Isa.  xll  4,  or,  as  some  translate  it,  I  am  the 
same  ;  for  it  is  the  very  same  word  both  in  Hel)rew 
and  in  Greek  that  is  here  translated  the  same.^  This 
immutable  constancy  of  the  Lord  is  confirmed  by  this 


testimony,  '  with  whom  is  no  variableness  nor  shadow 
of  turning,'  James  iii.  17,  no  show  or  appearance  of 
alteration. 

This  may  be  exemphfied  in  all  the  things  that  are 
Christ's. 

1.  His  essence  and  being.  This  is  especially  here 
intended.     So  also  Exod.  iii.  14. 

2.  His  counsel.  Immutability  is  expressly  attributed 
thereunto,  Heb.  vi.  17.  'It  shall  stand,'  Ps.  sxxiii. 
11,  Prov.  six.  21,  Isa.  xlviii.  10.  It  shall  stand  im- 
mutably, inviolably. 

3.  His  attributes.  Sundry  attributes  for  teaching's 
sake,'  by  way  of  resemblance,  are  ascribed  to  the 
Lord.  In  this  respect  it  is  said,  '  his  compassions 
fail  not,'  Lam.  iii.  22 ;  '  his  mercy  endureth  forever,' 
Ps.  cxviii.  1 ;  'his  love  is  everlastmg,'  Jer.  xxxi.  3  ; 
'  his  righteousness  endureth  for  ever,'  cxi.  3.  So  his 
truth,  Ps.  cxvii.  2  ;  so  his  judgments,  Ps.  cxix.  160. 

4.  His  word  endureth  for  ever,  1  Peter  i.  25.  This 
is  manifested  in  the  law,  whereof  not  one  tittle  shall 
fail,  Luke  xvi.  17,  and  in  the  gospel,  which  is  an  ever- 
lasting gospel. 

5.  His  bonds  whereby  he  binds  himself  to  ns  are 
unalterable,  as  promises  and  oaths.  These  are  the 
two  immutable  things  intended,  Heb.  vi.  18,  and  his 
covenant  also,  Jer.  xxxiii.  20,  21. 

See  more  hereof.  Chap.  xiii.  8,  Sec.  112. 

Sec.  142.  0/ objections  against  the  Lord's  immuta- 
hility answered. 

Ohj.  Christ  was  made  man  in  the  fulness  of  time, 
and  died.  Gal.  iv.  4, 1  Cor.  xv.  3 ;  yea,  '  being  in  the 
form  of  God,  he  made  himself  of  no  reputation,' 
Philip,  ii.  6,  7,  or  he  brought  himself  to  nothing.* 
From  hence  it  is  inferred  that  he  was  changed  in  his 
very  essence. 

Ans.  Immutability  attributed  to  Christ  is  properly 
meant  of  his  divine  nature,  which  was  no  way  altered 
by  assuming  his  human  nature  ;  for  he  became  man, 
not  by  conversion  of  the  Godhead  into  flesh,  but  by 
taking  of  the  manhood  into  God,^  so  as  he  remained 
in  his  divine  nature,  when  ho  was  incarnate,  the  very 
same  that  he  was  before,  without  any  addition, 
diminution,  or  alteration. 

Of  other  objections  answered,  see  Chap.  vi.  17, 
Sec.  136. 

Sec.  143.  Of  Christ's  everlastingness. 

The  last  phrase  whereby  Christ's  immutability  is 
set  out,  is  this,  '  thy  years  shall  not  fail.'  Years  are 
not  properly  applied  to  the  Lord ;  for  eternity  admits 
no  distinction  of  times,  as  things  temporary  do,  2  Pet. 
iii.  8.  The  Holy  Ghost  doth  herein  speak  of  the  Lord 
as  we  mortal  creatures  use  to  speak  one  of  another ; 

>  ini'tori  txinanivit,  a  xitic  vacuus,  inanin. 
•■•tutm  ii"{  eitK—Sym.  Athan. 


Ver.  11,  12.] 


GOUGE  ON  HEBREWS. 


79 


for  the  continnance  of  temporary  things  which  have  a 
beginning,  and  shall  have  an  end,  are  distinguished 
by  hours,  days,  weeks,  mouths,  and  years.  The 
longest  ordinary  distinction  of  times  is  a  year.  That 
continuance  which  exceedeth  that  date  useth  to  be  set 
forth  by  multiplying  years,  as  two  years,  ten  years,  an 
hundred  years,  a  thousand  years,  and  so  forward. 
The  fewer  of  these  distinctions  that  any  pass  over, 
the  shorter  their  continuance  is  ;  the  more  they  pass 
over,  the  longer  is  their  continuance.  If  still  they 
continue  year  after  year,  and  that  without  date  or 
end,  so  as  still  their  years  continue  and  cease  not, 
they  are  counted  everlasting,  their  years  fail  not,  ovx 
sxXs/'vj/oiKr/. 

In  this  respect,  that  we  might  the  better  discern 
the  continuance  of  the  Lord,  years  are  attributed  to 
him,  as  Job  x.  5,  '  Are  thy  years  as  the  days  of  man?' 
Are  they  so  short,  or  have  thej-  an  end  as  man's  days? 
'  Can  the  number  of  his  years  be  searched  out  ?  Job 
xxxvi.  26.  They  are  without  number,  and  cannot  be 
found  out.  His  years  are  throughout  all  generations, 
Ps.  cii.  24.  They  ever  continue.  In  this  respect 
the  psalmist  saith  to  the  Lord,  '  From  everlasting  to 
everlasting  thou  art  God,'  Ps.  xc.  2.  Fitly,  there- 
fore, is  this  phrase,  shall  not  fail,  added  to  the  years 
which  are  spoken  of  the  Lord. 

The  Hebrew  word,'  Ps.  cii.  27,  is  diversely  taken. 

1.  It  signifies  the  perfecting  of  a  thing,  as  when 
the  bud  of  a  flower  is  grown  to  the  maturity  thereof, 
it  is  said  to  be  perfect,^  Isa.  xviii.  5.  The  perfection 
of  God's  law  is  set  out  by  an  adjective  derived  from 
this  root,  Ps.  xix.  7. 

2.  The  finishing  of  a  thing,  and  that  in  a  fair 
manner,  is  expressed  by  this  word,  thus  the  work  of 
Solomon's  pillars  are  said  to  be  finished,^  1  Kings  vii. 
22. 

3.  Consuming  and  destroying  a  thing  is  declared 
by  the  same  word,  thus  the  rebellious  people  in  the 
wilderness  are  said  to  be  consumed,*  in  that  they  were 
destroyed,  Deut.  ii.  16. 

It  is  in  this  testimony  used  in  the  middle  sense  for 
ending  and  finishing  a  thing,  and  being  negatively 
used,  it  implieth  that  the  years  of  the  Lord  shall  never 
be  finished  nor  have  any  end.  Thus  they  shew  him 
to  be  everlasting.    He  shall  for  ever  continue  as  he  is. 

The  Greek  word  here  used  by  the  apostle,  ixXs/- 
•vj/ouff;,  intendeth  as  much  as  the  Hebrew  doth.  It  is 
applied  to  the  expiring  of  a  man's  life,  Luke  xvi.  9, 
'  when  you  fail,'  exX/tjjte  ;  that  is,  when  you  cease  to 
be  in  this  world,  when  you  depart  or  die.  Christ 
expresscth  the  perseverance  of  faith  by  such  a  negative 
phrase,  as  is  in  this  text,  thus,  '  that  thy  faith  fail 
not,'  iJ-r,  ijiXilTri,  Luke  xxii.  32. 

Sec.  144.  0/  Christ's  everlasting  continuance  as  he 
is  mediator. 

As  by  way  of  resemblance  this  description  of  ever- 

'  ion"  a  DDn      2  |-|-\a  on      ^  Qnn      <  ion. 


lastingness,  'Thy  years  shall  not  fail,'  may  be  applied 
to  the  deity  of  Christ,  so  most  properly  to  his  human 
nature,  to  his  mediatorship,  as  he  was  God-man  ;  to 
all  his  offices,  to  the  merit,  virtue,  and  efficacy  of  all 
that  he  did  and  endured  for  man's  redemption,  to  his 
mystical  body,  and  to  the  gifts  and  graces  which  he 
bestoweth  on  his  members. 

1.  In  regard  of  his  human  nature,  his  years  shall 
not  fail,  in  that  '  being  raised  from  the  dead  he  dieth 
no  more,'  Kom.  vi.  9.  He  continueth  ever,  he  ever 
livetb,  Heb.  vii.  24,  25. 

2.  As  mediator  he  is  said  to  '  live  ever  to  make 
intercession  for  us,'  Heb.  vii.  25. 

3.  As  king  he  shall  reign  for  ever,  and  there  shall 
be  no  end  of  his  kingdom,  Luke  i.  38. 

4.  He  is  '  a  priest  for  ever,'  Ps.  ex.  4. 

5.  In  respect  to  his  prophetical  olfice,  he  is  styled 
an  '  everlasting  hght,'  to  instruct  and  direct  his  people, 
Isa.  Ix.  19,  20. 

6.  In  regard  of  the  merit  and  virtue  of  what  he 
did  and  sufi'ered,  he  is  the  same  for  ever,  Heb.  xiii.  8. 

7.  His  gifts  are  without  repentance,  Eom.  xi.  29. 
They  are  such  as  he  never  repenteth  the  giving  of 
them  ;  and  thereupon  he  never  takes  them  away.  As 
for  such  apostates  as  have  clean  put  them  away,  they 
never  had  any  true,  sound,  sanctifying,  saving  grace, 
1  John  ii.  19. 

8.  That  body  whereof  he  is  the  head  must  also  con- 
tinue for  ever.  If  the  years  of  the  head  shall  not  fail, 
can  the  years  of  the  body  fail  ?  On  this  ground  it  is 
that  the  gates  of  hell  shall  not  prevail  against  the 
church.  Mat.  xvi.  18. 

Sec.  145.  Of  the  uses  of  Christ's  immutalility. 
The  eternal  and  everlasting  immutability  6f  Christ 
our  Kedeemer  and  Saviour  is  many  ways  of  singular 

1.  It  demonstrateth  Christ  to  be' true  God,  Mai.  iii.  6. 

2.  It  distinguisheth  him  from  all  creatures  (as  here 
in  this  text),  from  idols  especially,  Isa.  xli.  4  and 
xliv.  6. 

3.  It  strengtheneth  our  faith  in  all  his  divine  pro- 
perties, promises,  and  former  works,  Ps.  xliv.  1,  2, 
and  xc.  1,  2;  Gen.  xxxii.  10-12;  Heb.  xiii.  5,  6. 

4.  It  instructeth  us  in  an  especial  use  of  God's 
former  dealings  with  men,  which  is  in  like  good  courses 
to  expect  like  blessings,  and  in  like  evil  courses  to 
expect  like  judgments  :  for  the  Lord  is  ever  the  same, 
and  ever  of  the  same  mind ;  what  in  former  times 
was  right  in  his  eyes  and  acceptable  unto  him,  is  so 
still,  Rom.  iv.  23,  24.  What  formerly  ofl'ended  him 
and  provoked  his  wrath,  still  so  doth,  1  Cor.  x.  5,  6, 
&c. 

5.  It  assureth  us  of  his  continual  and  perpetual 
care  of  his  church.  Mat.  xxviii.  20,  yea,  and  of  the 
church's  perpetual  continuance.  Mat.  xvi.  18. 

6.  It  encourageth  us  against  all  attempts  of  enemies, 
present  and  to  come,  Ps.  ex.  1,  Rev.  ii.  10. 


GOUGE  ON  HIiBKKWS. 


[Chai-. 


7.  It  teacheth  us  to  do  what  in  us  lieth  for  per-   ) 
petuating  his  praise ;  and  for  this  end  both  to  set  forth 
his  praise  ourselves  all  our  days,  Ps.  civ.  33,  and  also 
to  tench  our  posterit}'  so  to  do,  Ps.  Ixxviii.  5,  6. 

8.  It  dirocteth  us  how  to  be  like  to  Christ,  namely, 
in  constancy  and  unchangeableness  in  our  lawful  pro- 
mises, oaths,  vows,  and  covenants,  Neh.  v.  12,  13  ; 
Ps.  XV.  4 ;  Eccles.  v.  4 ;  Jer.  xxxiv.  10,  18,  and  in 
our  warrantable  enterprises,  1  Cor.  xv.  58. 

9.  It  admonisheth  us  to  submit  ourselves  to  the 
Lord's  ordering  providence;  all  our  strivings  against 
the  same  cannot  alter  this  purpose,  1  Sam.  iii.  18. 

10.  It  establisheth  such  as  have  evidence  of  their 
election  and  calling,  against  all  Satan's  assaults  and 
fears  arising  from  our  weak  flesh,  2  Peter  i.  10. 

Sec.  146.  Ofilif.  resolution  o/Heb.  i.  11,  12. 

Vor.  11.  They  shall  perish,  hut  thou  remainest ;  and 
they  all  shall  wax  old  as  doth  a  garment  ; 

Ver.  12.  And  as  a  vesture  shalt  Ihou  fold  them  up, 
and  they  shall  be  changed  :  hut  thou  art  the  same,  and 
thy  years  shall  not  fail. 

Christ's  excellency  is  further  set  out  in  these  two 
verses.  See  Sec.  64.  The  proof  thereof  is  taken  from 
Christ's  immutability.  The  sum  of  this  text  is  in  these 
two  words,  Christ's  immutability.  The  argument  to 
prove  Christ's  excellency  herein,  is  drawn  from  a 
comparison.  The  comparison  is  betwixt  Christ  and 
creatures.     The  argument  may  be  thus  framed ; — 

He  who  is  immutable  is  more  excellent  than  the 
things  that  are  mutable  ; 

But  Christ  is  immutable,  and  all  creatures  mutable  ; 

Therefore  Christ  is  more  excellent  than  all  creatures. 

There  are  parts  of  text. 

1 .  The  mutability  of  creatures. 

2.  The  immutability  of  Christ. 

The  mutability  of  creatures  is  declared  two  ways : 

1.  Simply,  'They  shall  perish.' 

2.  Symbolically,  by  two  resemblances. 

One  resemblance  is  taken  from  a  garment,  '  as  a 
garment.' 

The  other  from  a  vesture,  '  as  a  vesture.' 

The  former  importeth  a  corruption  by  degrees, 
'  waxeth  old.' 

The  latter  implioth  a  renovation,  'fold  them  up.' 

This  latter  is  amplified, 

1.  By  the  efficient,  which  is  Christ,  '  Thou  shall.' 

2.  By  the  ell'cct,  '  They  shall  be  changed.' 

The  immutubihty  of  Christ  is  set  out  in  three 
branches : 

1.  His  eternity,  '  Thou  remainest.' 

2.  His  stability,  '  Thou  art  the  same.' 

8.  His  perpetuity,  '  Thy  years  shall  not  fail.' 

Sec.  147.  Of  the  doctrines  arisim/  out  of  Ileb.  i. 
11,  12. 

I.  Creatures  decay.     This  is  to  bo  applied   most 


properly  to  things  sublunary,  which  are  in  the  air, 
earth,  and  waters.     See  Sec.  137. 

II.  Tlie  longer  creatures  continue,  the  nearer  they 
are  to  their  end.     They  wax  old.     See  Sec.  139. 

III.  Such  creatures  as  decay  not  shall  be  renewed. 
This  phrase /o/(/ed  up  intends  as  much.     See  Sec.  139. 

IV.  All  creatures  are  subject  to  alteration.  This 
general  particle  all  demonstrates  as  much  ;  either  they 
shall  decay  or  be  renewed. 

V.  Comparisons  make  points  more  clear.  For  this 
cud  these  two  comparisons,  of  a  vesture  and  garment, 
are  here  produced. 

VI.  It  is  Christ  that  altereth  creatures.  This  phrase, 
'  Thou  shalt  fold  them  up,'  is  directed  to  Christ.  Sea 
Sec.  140. 

VII.  Creatures  are  at  Christ's  dispose.  What  Christ 
will  alter  '  shall  be  changed.'     See  Sec.  140. 

VIII.  Christ  is  whatever  he  was.  This  phrase  thou 
remainest  implieth  as  much.     See  Sees.  138,  141. 

IX.  There  is  no  alteration  in  Christ.  He  is  the 
same.     See  Sec.  141. 

X.  Christ  u-ill  for  ever  continue  the  same.  '  His 
years  shall  not  fail.'     See  Sec.  143. 

Sec.  148.   Of  the  VvQth  Psalm  applied  to  Christ. 

But  unto  which  of  the  angels  said  he  at  any  time. 
Sit  on  my  right  hand,  until  I  make  thine  enemies  thy 
footstool?  Are  they  not  all  ministering  spirits,  sent 
forth  to  minister  for  them  who  shall  he  heirs  of  salva- 
tion?—Heb.  I.  is,  14. 

The  apostle  further  proceedeth  in  setting  out  Christ's 
excellency  above  angels.  This  here  he  doth  by  de- 
claring the  dignity  whereunto  his  Father  advanced 
him  above'angels. 

This  he  here  bringeth  in  by  way  of  opposition,  as 
the  first  particle  but '  implieth.  This  opposition  may 
have  reference  to  that  meanness  which  he  had  before 
said  of  the  creatures  about  their  perishing.  But  here 
a  far  greater  matter  is  said  of  Christ ;  or  it  may  have 
reference  to  that  which  follows  after,  as  if  it  had  been 
thus  expressed,  He  said  to  Christ,  '  Sit  on  my  right 
hand.'  But  to  which  of  the  angels  did  he  say  any 
such  thing  ?  Or  this  particle  of  opposition,  but,  may 
be  here  put  for  the  copulative  and,  and  so  have  refer- 
ence to  the  former  proofs  of  Christ's  excellency  above 
angels  ;  for  it  is  a  seventh  proof  of  that  point.  See 
Sec.  64. 

The  apostle  bringeth  in  this  proof  after  the  same 

!  manner  that  he  did  a  former,  ver.  5.     '  To  which  of 

the  angels  said  he  at  any  time  ?'     Hereof  see  Sec.  46. 

The  proof  is  taken  from  a  different  degree  betwixt 
Christ  and  angels.  The  argument  may  be  thus 
framed  : 

Ho  that  sitteth  at  God's  right  hand  is  far  more  ex- 
cellent than  ministers  ; 

But  Christ  sitteth  at  God's  right  hand,  and  angels 
1  are  ministers ; 

■  Ji.     Seo  Chap.  ii.  6,  Sec  50. 


i 


Ver.  13,  14] 


GOUGK  ON  HEBREWS. 


Therefore  Christ  is  far  more  excellent  than  ancels. 
The  former  part  of  the  nssumption  is  in  ver.  13. 
The  latter  part  in  ver.  14. 

This  proof  is  set  out  by  a  divine  testimony,  taken 
out  of  Ps.  ex.  1.  1'hat  psalm  is  wholly  prophetical. 
The  prophecy  therein  contained  is  of  Christ,  especially 
of  his  kingly  and  priestly  functions;  for  proof  of  them, 
it  is  oft  quoted  in  the  New  Testament,  as  Mat.  xxii. 
44  ;  Heb.  v.  G,  10,  and  vii.  17,  21. 

There  is  also  in  this  psalm  an  express  prophecy  of 
the  calling  of  the  Gentiles,  ver.  6,  which  manifesteth 
the  enlargement  of  Christ's  kingilom. 

Concerning  the  point  in  hand,  the  psalmist  ex- 
pressly sheweth  the  persons  by  whom  and  to  whom 
that  which  in  the  text  is  set  down  was  first  spoken,  in 
these  words,  '  The  Lord  said  unto  my  Lord.' 

The  former  title,  Lord,  which  is  in  the  Hebrew 
nin',  Jehovah,  is  spoken  of  the  Father  ;  the  latter, 
*3"1S?,  of  the  Son,  who  was  that  Messiah  whom  the 
Jews  expected.  It  was  God  the  Father  that  said  to 
God  the  Son,  '  Sit  at  my  right  hand.'  Indeed,  the 
latter  word,  translated  Lonl,  is  sometimes  applied  to 
men,  as  Gen.  xxxii.  4.  But  it  is  in  this  place  uttered 
by  a  king,  who  was  under  no  man  as  to  his  Lord  ; 
therefore  it  must  be  meant  of  him  that  was  God. 

Christ,  by  this  argument,  proveth  himself  to  be  the 

Son  of  God,  in  that  David,  who  was  his  father  after 

the  flesh,  giveth  him  this  title, )»//  Lonl,  Mat.  xxii.  43. 

It  appears  that  the  teachers  of  the  Jews  held  this 

psalm  to  be  a  prophecy  of  Christ,  in  that  they  denied 

not  this  testimony  to  be  meant  of  Christ,  when  Christ 

produced  it  to  prove  the  Messiah  to  be  more  than  a 

I     son  of  man.     Otherwise  they  would  readilyhave  de- 

1     nied  the  proof,  and  said  that  David  did  not  there  speak 

■     of  his  Son,  rather  than  be  put  to  silence  as  they  were, 

.     Mat.  xxii.  4G. 

Sec.  149.   Of  God's  selling  Christ  on  his  right  hand. 

The  main  substance  of  the  proof  is  in  this  phrase, 

'  Sit  on  my  right  hand.'      This  is  to  be  taken  of 

(,'liiist  as  mediator,    God-man  ;    for  in  that   respect 

lintli  God  exalted  him.     Him  whom  God  raised  from 

tin;  dead,  he  set  on  his  right  hand,  Eph.  i.  20,   Rom. 

viii.  34.     But  he  was  true  man  that  was  raised  from 

,     the  dead  ;  therefore  he  was  true  man  that  was  so  ex- 

'    alted  next  unto  God,  '  far  above  all  principality,  and 

power,  and  might,  and  dominion,  and  every  name  that 

is  named,  not  only  in  this  world,  but  in  that  which  is 

to  come,'  Eph.  i.  21. 

Of  this  phrase,  sit  at  God's  right  hand,  and  of  the 
dignity  thereby  intended,  see  Sees.  31-34. 

The  ground  of  this  high  dignity  was  of  God. 
Jehovah,  the  only  true  God,  said  to  him,  '  Sit  on  my 
rij^ht  hand.'  Christ  pet  not  himself  there  ;  he  glori- 
fied not  himself  to  sit  at  God's  right  hand,  but  Jehovah, 
that  said  to  him,  '  Sit  on  my  right  hand,'  glorified 
him  herein  :  '  God  hath  highly  exalted  him,  and  given 
him  a  name  which  is  above  every  name.' 


God  was  pleased  thus  h'gbly  to  exalt  his  Son  in 
sundry  respects  : 

1.  In  regard  of  that  entire  love  which,  as  a  Father, 
he  did  bear  to  a  Son,  John  iii.  35,  and  v.  20. 

2.  In  regard  of  the  low  degree  of  Christ's  humili- 
ation, Philip,  ii.  8,  9  ;  Eph.  iv.  9,  10. 

3.  In  regard  of  that  chargd  which  Christ  undertook, 
to  provide  for  his  church,  and  to  protect  it.  Hereunto 
is  he  the  better  enabled  by  that  high  advancement,  Mat. 
xsviii.  18-20  ;  John  xvi'i.  2. 

4.  In  regard  of  the  saints,  who  are  Christ's  members, 
that  they  might  with  stronger  confidence  depend  on 
him,  Ps.  kxx.  17,  18  ;  2  Tim.  i.  12. 

5.  In  regard  of  his  enemies,  that  he  might  be  the 
greater  terror  unto  them,  and  be  more  able  to  subdue 
them,  Ps.  ex.  2. 

Sec.  150.  Of  Christ's  conlimtance  at  God's  right 
hand. 

To  the  greatness  of  Christ's  dignity  is  added  his 
continuance  therein,  which  is  until  one  principal  end 
of  his  hi,r;h  advancement  shall  be  accomplished,  which 
is  the  subduing  of  all  his  enemies. 

This  word  lailil,  bmc  a»,  though  it  point  at  a  time 
how  long  Christ  shall  retain  his  dignity,  yet  it  setteth 
not  down  a  date  thereof  or  a  period  thereto  ;  for  it 
bath  not  always  reference  to  the  future  time  as  ex- 
cluding it,  but  to  that  whole  space  of  time  that  is  to 
pass  to  the  accomplishing  of  the  thing  mentioned,  in- 
cluding in  it  all  that  space  of  time  ;  and  that  because 
the  question  is  concerning  it  alone  ;  as  where  Christ 
saith,  '  Till  heaven  and  earth  pass,  one  jot,  or  one 
tittle,  shall  in  no  wise  pass  from  the  law,'  Mat.  v.  18, 
his  meaning  is  not  that  the  law  shall  pass  when  heaven 
and  earth  pass  awaj',  but  that  so  long  as  the  world 
continueth,  the  law  shall  remain  to  be  the  rule  of 
righteousness. 

This  word  witil  oft  implieth  r.ather  a  denial  of  a 
determination  than  an  affirmation  thereof,  as  2  Sam. 
vi.  23,  where  it  is  said  that  '  Michal  had  no  child 
until  the  day  of  her  death.'  None  will  imagine  that 
after  her  death  she  had  any,  but  because  the  question 
of  having  a  child  must  be  about  the  time  of  her  life, 
this  phrase,  '  until  the  day  of  her  death,'  is  used.  In 
the  same  sense  a  like  phrase  of  the  virgin  Mary's 
bringing  forth  the  Lord  Jesus  is  used.  Mat.  i.  25. 
Joseph  '  knew  her  not  till  she  had  brought  forth  her 
first-born  son  ;'  that  is,  he  never  knew  her. 

Thus  is  this  word  until  here  to  be  taken  :  '  Sit  on 
my  right  hand  until  I  make  thine  enemies  my  foot- 
stool.' Sit  till  then,  and  ever  after  that ;  so  as  here 
is  implied  an  everlasting  continuance  of  Christ's  dig- 
nity. If  until  all  his  enemies  be  subdued,  then  for 
ever  ;  for  what  shall  hinder  it  when  there  be  no  ene- 
mies ?  Will  his  subjects  hinder  it  ?  AViU  his  mem- 
bers that  are  advanced  with  him  hinder  it  ?  AVill 
good  angels,  whose  ministry  is  made  the  more  glo- 
rious thereby,  hinder  it  ?     Will  his  Father,  whose 


GOUGE  ON  HEBREWS. 


[CllAP.    I. 


love  nnd  respect  to  him  is  unchangeable  and  everlast- 
ing, hinder  it  ? 

Ol'j.  Subduing  of  enemies  is  here  set  down  as  the 
end  of  Christ's  sitting  at  God's  right  hand.  When  that 
end  is  accompUshcd,  there  will  be  no  need  of  his  sit- 
ting there. 

Alls.  Though  subduing  of  enemies  be  one  end,  yet 
it  is  not  the  only  end.  Sundry  other  ends  have  been 
noted  before.  Sec.  149. 

It  will  be  requisite  that  Christ,  having  to  the  full 
accomplished  all  things  that  were  to  be  done  or  en- 
dured for  man's  full  redemption  and  eternal  salvation, 
should  for  ever  retain  that  dignity  whereunto  he  was 
advanced  after  he  had  accomplished  all.  To  depart 
from  any  part  of  his  dignity  at  any  time  would  bo 
some  impeachment  of  his  glory. 

Otij.  2.  It  is  expressly  said  that  when  the  end 
Cometh,  '  the  Son  shall  deliver  up  the  kingdom  to 
God  the  Father.'  And  '  when  all  things  shall  be  sub- 
dued unto  him,  then  shall  the  Son  also  himself  be 
subject,'  &c.,  1  Cor.  xv.  24,  28. 

The  answer  to  these  words  is  set  down  before,  Sec. 
109. 

Sec.  151.  Of  Christ's  enemies. 
The  time  of  Christ's  sitting  at  God's  right  hand 
being  thus  expressed,  '  until  I  make  thine  enemies 
thy  footstool,'  plainly  declareth  that  Christ  hath  ene- 
mies, and  shall  have  enemies  so  long  as  this  world  con- 
tinueth.  These  enemies  are  not  only  such  as  directly 
oppose  Christ  himself,  as  the  scribes  and  pharisees, 
priests  and  rulers  among  the  Jews,  who  at  length 
brought  him  to  that  shameful  death  upon  the  cross. 
Acts  ii.  23;  or  as  Saul,  who  afore  his  taking  up  into 
heaven,  '  thought  with  himself  that  he  ought  to  do 
many  things  contrary  to  the  name  of  Jesus,'  Acts 
xxvi.  9 ;  and  Julian,  who  with  his  breath  breathed 
out  this  scornful  title  against  Christ,'  Vicisti  Galiliee, 
O  Galiteun,  thou  hast  orcrcmne ;  but  also  such  as 
revile,  wrong,  oppress,  or  any  way  persecute  the 
church  of  Christ,  or  any  of  the  menibnrs  oi  his  body. 
It  was  in  relation  unto  them  that  Christ  said  to  Saul, 
when  he  '  breathed  out  threatening  and  slaughter 
against  the  disciples  of  the  Lord,'  '  Saul,  Saul,  why 
persecutest  thou  me?'  Acts  ix.  1,  4;  for  believers 
are  so  united  unto  Christ,  as  members  unto  an  head, 
Eph.  i.  22,  23  ;  and  thereupon  it  is,  that  '  he  that 
toucbeth  them  toucheth  the  apple  of  his  eye,'  Zech. 
ii.  8. 

That  we  tr>ay  the  better  discern  who  and  what  these 
enemies  are,  I  will  endeavour  to  rank  them  out,  as  it 
were,  in  battle  array. 

In  a  well  set  array  there  is  a  general,  and  under 
him  colonels,  captains,  lieutenants,  majors,  corporals, 
ancients,  trumpeters,  drummers,  scouts  ;  and  of  sol- 
diers there  useth  to  bo  a  vanguard,  main  battalion, 
rear,  right  and  left  wings,  and  ambushmeuts. 
'  Tlieodorot.  Eccl.  Hist.  lib.  iv.  cap.  xxv. 


The  general  is  '  that  great  dragon  and  old  serpent, 
which  is  called  the  devil  and  Satan,'  Rev.  xii.  9. 
Colonels,  captains,  and  other  commanders  and  officers, 
who  whet  on  and  embolden  all  such  as  take  part  with 
Satan,  are  all  sorts  of  infernal  spirits  and  tiends  of 
hell.  The  van  is  made  up  of  atheists,  idolaters,  per- 
secutors, and  other  like  open  and  impudent  enemies 
of  the  church.  Tlie  battalia  consists  of  all  manner  of 
profane  and  licentious  persons.  In  the  right  wing 
are  all  the  lusts  of  the  flesh,  in  the  left  all  the  honours 
and  pleasures  of  the  world.  In  the  rear  follow  sin, 
death,  grave,  and  hell  itself,  with  such  like  mortal 
enemies,  and  their  deadly  instruments.  In  ambush- 
ment  lie  hypocrites,  false  brethren,  coiTupt  teachers, 
and  treacherous  politicians. 

There  being  such  enemies,  it  much  concerns  us  to 
be  very  watchful  against  them,  and  to  take  heed  of 
security ;  and  we  ought  to  be  '  strong  in  the  Lord,  and 
in  the  power  of  his  might,'  Eph.  vi.  10.  Yea,  we 
ought  always  to  be  prepared,  and  stand  armed  with 
the  whole  armour  of  God,  Eph.  vi.  13,  &c. 

Ohj.  Christ  on  his  cross  '  having  spoiled  principali- 
ties and  powers,  made  a  show  of  them  openly,  triumph- 
ing over  them  in  it,'  Col.  ii.  14,  15.  '  And  when  he 
ascended  up  on  high,  he  led  captivity  captive,'  Eph. 
iv.  8.  By  captivity  are  meant  such  spiritual  enemies  as 
held  men  in  captivity.  B}-  leading  captive  is  meant 
a  conquest  and  triumph  over  them.  If  Christ  dil 
this  on  his  cross,  and  at  his  ascension,  how  do  they 
still  remain  enemies  ? 

Ans.  1.  Though  they  be  made  captives,  yet  still 
they  retain  the  mind  and  disposition  of  enemies,  and 
so  are  indeed  enemies. 

2.  Though  they  be  overcome  and  triumphed  over, 
yet  the  Lord  voluntarily  sufl'crs  them,  to  try  what 
they  can  do.  He  suffers  them  to  fight  and  to  assault 
his  members,  but  so  as  he  himself  remains  the  mode- 
rator of  the  fight,  to  pull  them  back,  to  beat  tin  m 
down  as  ho  pleaseth  ;  as  bear-herds  that  have  tluir 
bears  at  command,  will  sufter  them  to  figlit  with  tlnir 
dogs.  But  when  the  church  is  fully  perfected,  thi  ii 
shall  they  bo  so  destroyed  as  they  shall  not  samuch 
as  assault  any  of  the  members  of  Christ. 

Sec.  152.  Of  the  church's  encouragement  aijainst  h,  r 
enemies. 

It  is  a  ground  of  great  comfort  and  encouragement 
to  the  church,  that  her  enemies  are  Christ's  enemii  s ; 
she  may  be  sure  of  sufHcient  protection.  To  Cini>t 
all  the  fiends  of  hell,  and  all  the  wicked  in  the  world, 
are  nothing. 

He  that  in  the  days  of  his  flesh,  with  a  word  of  his 
mouth,  caused  a  multitude  that  came  to  apprehend 
him,  to  '  go  backward,  and  fall  to  the  ground,'  John 
xviii.  G,  can,  with  a  blast  of  his  nostrils,  now  that  ho 
is  at  the  right  hand  of  his  Father,  drive  all  his  ene- 
mies into  hell,  how  many  and  how  mighty  soever 
they  be. 


Ver.  13,  U.] 


GOUGE  ON  HEBREWS. 


Besides,  the  Lord  Christ  hath  an  absolute  command 
over  all  in  heaven  aud  earth,  to  use  them  as  his  in- 
struments to  annoy  his  enemies.  '  They  fought  from 
heaven,  the  stars  in  their  courses  fought  against 
Sisera,'  Judges  i.  20.  The  waters  above  and  below 
met  together  to  drown  the  old  world,  Gen.  vii.  11. 
Fire  and  brimstone  fell  from  heaven  and  destroyed 
sundry  cities.  Gen.  xix.  24.  The  earth  opened  and 
swallowed  up  sundry  rebels,  Num.  xvi.  32.  Frogs, 
lice,  flies,  gi-asshoppers,  and  sundry  other  creatures, 
destroyed  the  Egyptians,  Exod.  viii.  6,  &c.  The  sea 
overwhelmed  Pharaoh  with  his  whole  host,  Exod. 
xiv.  28.  The  Lord  can  make  his  enemies  destroy 
one  another,  2  Chron.  xx.  23,  24.  Thus  there  wants 
no  means  for  the  Lord  when  he  pleaseth  to  destroy 
his  church's  enemies. 

But  yet,  if  by  reason  of  the  foresaid  army  of  ene- 
mies, they  seem  terrible  unto  us,  it  will  be  useful  to 
take  notice  of  an  army  more  mighty  and  better  pre- 
pared and  furnished  for  our  defence  ;  for  Michael 
hath  his  army,  as  well  as  the  dragon  hath  his,  Eev. 
xii.  7. 

This  latter  army,  in  opposition  to  the  former,  may 
be  thus  set  forth  :  the  general  is  the  Lord  Christ;  his 
colonels,  captains,  and  other  officers,  which  direct  and 
eucounige  Christ's  soldiers,  are  all  sorts  of  angels.  In 
the  van  are  martyrs,  confessors,  and  such  as  manifest 
more  might  and  courage  in  suffering,  than  the  stout- 
est enemies  in  persecuting.  In  the  battalia  stand  all 
zealous  professors  of  the  truth  :  in  the  one  wing,  against 
the  flesh  and  the  lusts  thereof  stands  the  Spirit,  and 
the  gifts  and  graces  of  it ;  in  the  other  wing,  against 
the  world  and  the  vanities  thereof,  stands  faith,  hope, 
and  the  powers  of  the  world  to  come,  with  all  manner 
-''  Messings  accompanying  the  same.  In  the  rear, 
i.ist  sin,  death,  and  the  other  mortal  enemies, 
'Is  Christ's  obedience,  passion,  burial,  resurreo- 
W.-.1J,  ascension,  intercession,  with  the  merit,  virtue, 
efficacy,  aud  power  of  them  all.  To  prevent  all 
amhushments,  are  such  as  are  made  wise  by  the  word 
of  God,  as  David  was,  Ps.  cxix.  98,  and  Neh.  vi. 
7,  &c. 

Now  set  army  to  army,  squadron  to  squadron,  foot 
to  foot,  weapon  to  weapon,  and  judge  on  which  side 
there  is  greatest  assurance  of  victory.  On  the  fore- 
mentioned  grounds  we  have  cause  to  say,  '  Fear  not, 
they  that  be  with  us  are  more  than  they  that  be  with 
them,'  2  Kings  vi.  IG. 

Sec.  153.   Of  God's  putliiiff  dou-n  Christ's  eucmiea. 

Concerning  the  foresaid  enemies,  the  Father  sailh 
to  his  Son,  '  I  make,  Si,  thine  enemies  thy  footstool ;' 
or  as  it  is  Ps.  ex.  1,  '  I  will  make,'  rrC'S,  &c.  The  pre- 
sent and  future  tenses  are  oft  put  one  for  the  other. 
Both  being  used  by  the  same  Spirit,  one  by  the  pro- 
phet, the  other  by  the  apostle,  implieth  that  God  doth 
now,  and  ever  will  continue,  to  subdue  the  enemies  of 
Christ. 


Ohj.  It  is  said,  1  Cor.  xv.  25,  that  '  Christ  must 
reign  until  he  haih  put  all  enemies  under  his  feet.' 

Ans.  1.  Though  the  Father  and  the  Son  be  distinct 
persons,  yet  they  are  of  one  and  the  same  nature,  and 
in  that  respect  the  same  action  is  attributed  to  the 
one  and  the  other  ;  '  My  Father  worketh  hitherto,  and 
I  work  ; '  and  '  what  things  soever  the  Father  doth, 
these  also  doth  the  Son  likewise,'  John  v.  17,  19  ;  for 
as  they  are  one  in  essence,  so  in  mind,  and  will,  and 
works. 

2.  Matters  are  spoken  of  Christ,  sometimes  in 
relation  to  his  divine  nature,  sometimes  to  his  human 
nature,  and  sometimes  to  his  office  or  mediatorship, 
which  he  performeth  in  his  person  as  God-man. 

In  relation  to  his  divine  nature,  he  himself  putteth 
all  enemies  under  his  feet,  1  Cor.  xv.  25. 

In  relation  to  his  human  nature,  which  retains  tho 
essential  properties  of  a  man,  the  Father  makes 
Christ's  enemies  his  footstool  ;  for  the  human  nature 
is  finite,  only  in  one  place  at  once.  All  the  excel- 
lencies thereof,  though  far  surpassing  the  excellencies 
of  other  creatures,  are  in  measure  with  a  certain  pro- 
portion. That  which  is  said  of  God's  giving  the 
Spirit  to  Christ  not  by  measure,  John  iii.  39,  is  to  be 
understood  comparatively  in  reference  to  all  other 
creatures ;  they  have  the  measure  of  vessels,  Christ 
hath  the  measure  of  a  fountain,  which  may  be  ac- 
counted without  measure.  Notwithstanding  this 
fulness  of  Christ,  in  relation  to  his  human  nature, 
God  is  said  to  advance  him,  to  assist  him,  to  do  this 
and  that  for  him  ;  so  here  God  is  said  to  make  his 
enemies  his  footstool.  This  act  of  God  may  also  have 
relation  to  the  office  of  Christ  as  he  is  mediator  ;  for 
in  that  respect  he  is  under  the  Father,  and  depends 
upon  the  Father,  and  is  assisted  by  the  Father.  Be- 
cause, sometimes,  in  relation  to  Christ's  human  nature, 
this  act  of  subduing  Christ's  enemies  is  attributed  to 
the  Father  ;  and  sometimes  in  relation  to  his  divine 
nature,  it  is  attributed  to  himself,  this  apostle  useth 
an  indefinite  word  of  the  passive  voice,  he  made,  '  till 
his  enemies  be  made  his  footstool,'  Heb.  x.  13. 

For  the  phrase  here  used  and  applied  to  the  Father, 
it  declareth  this  act  of  subduing  all  manner  of  enemies 
to  be  a  divine  act,  done  by  a  divine  power  ;  so  as  all 
the  power  of  al!  enemies,  if  it  could  be  united  together, 
could  not  stand  against  this  power.  '  Who  would  set 
the  briars  and  thorns  against  God  in  battle?  He 
would  go  through  them,  he  would  burn  them  together,' 
Isa.  xxvii.  4.  This  is  it  that  makes  the  devils  to 
tremble,  James  ii.  ]  9,  Luke  viii.  28. 

Did  wicked  men,  persecutors,  profiine  persons,  and 
all  that  oppose  Christ,  his  church,  his  gospel,  or 
ordinances,  know  and  believe  as  much  as  the  devils 
do  in  this  case,  they  could  not  but  tremble.  A  great 
encouragement  this  is  to  the  members  of  Christ,  that 
the  church  is  assisted  with  a  divine  power,  able  to 
subdue  all  the  enemies  ;  so  as  they  need  not  fear  what 
I  any  of  them  or  all  of  them  can  do. 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


Sec.  154.   Of  iiinliiiir/  enemiea  a  fnotxloi!. 

The  manner  of  expressing  the  destruction  of  Christ's 
enemies  is  in  this  phrase,  llii/  Jholstool,  '  I  will  make 
thine  enemies  thy  footstool.' 

Both  the  Hebrew'  and  the  Greek ^  double  the  word 
foot,  and  thus  express  it,  '  the  footstool  of  thy  feet ;' 
the  Liitin^  also  doth  herein  imitate  them. 

The  Hebrew  word  translated  Jootstnol,  is  six  times 
used  in  the  Old  Testament,  and  hath  always  the 
word  Jeet  added  to  it,  as  1  Chron.  xxviii.  2;  Ps. 
xcix.  5,  and  cssxii.  7,  and  ex.  1  ;  Isa.  Ixvi.  1  ;  Lam. 
ii.  1. 

The  LXX,  who  trnnslated  the  Hebrew  into  Greek, 
do  herein  follow  the  Hebrew  ;  so  do  the  penmen  of 
New  Testament,  who  wrote  in  Greek  ;  and  that  in 
eight  several  places,  as  Mat.  v.  35,  and  xxii.  44  ; 
Mark  xii.  86  ;  Luke  xx.  43  ;  Acts  ii.  35,  and  vii.  49  ; 
Heb.  i.  13,  and  x.  13.  Once  the  word  footstool  is 
singly,  used  without  the  addition  of  that  other  phrase 
of  feet,  James  ii.  3,  i-h  ro  i/c-OTo'o/on  aim. 

The  addition  of  the  word/w/,  '  under  the  footstool 
of  thy  feet,'  importeth  emphasis,  and  implieth  the 
lowest  dejection  that  can  he.  But  because  this  addi- 
tion soundeth  not  well  in  our  English,  our  translators 
leave  it  out. 

A  footstool  is  that  which  one  puts  under  his  feet, 
and  sets  his  feet  upon.  It  is  in  Scripture  used  two 
ways. 

1.  In  reference  to  a  place. 

2.  In  reference  to  persons. 

1.  To  set  out  a  place  where  one  delights  to  set  his 
feet,  or  to  abide. 

2.  To  set  out  such  persons  as  in  indiijnation  one 
tramples  under  his  feet. 

When  this  metaphor  of  a  footstool  in  relation  to 
God  is  applied  to  a  place,  it  intendeth  his  gracious 
presence.  Thus  the  earth  in  general  is  styled  his 
footstool,  Isa.  Ixvi.  1.  From  thence  Christ  maketh 
this  inference,  that  men  swear  not  by  the  earth,  be- 
cause it  is  God's  footstool.  Mat.  v.  34,  35. 

In  particular  the  temple  is  styled  God's  footstool, 
1  Chron.  xxviii.  2.  In  this  respect  the  church  is 
advised  to  '  worship  at  his  f  jotstool,'  Ps.  xcix.  5. 
And  the  church  complaineth.  Lam.  ii.  1,  that  God 
'  remembered  not  his  footstool.' 

2.  When  in  relation  to  God  this  metaphor  of  a 
footstool  is  applied  to  persons,  it  intendeth  such 
encmios  as  God  utterly  suhdueth,  and  on  whom  he 
cxeculeth  just  and  severe  revenge,  as  Ps.  ex.  1  ;  which 
text  is  oft  quoted  in  the  New  Testament,  namely,  by 
Christ,  Mat.  xxii.  44,  by  Peter,  Acts  ii.  35,  aiid  by 
Paul  in  this  place.  This  apostle  doth  plainly  express 
the  meaning  of  it  in  this  phrase,  '  he  hath  put  them 
under  his  feet,'  1  Cor.  xv.  25. 

The  metaphor  is  taken  from  the  practice  of  men, 

'  T^n"?  mn.  »  i^,Tc%»  rC,  <r.s;;.  «•-. 

'  bcabellum  pedum  luorum. 


who,  when  they  have  uttc  riy  vanquished  their  deadly 
enemies,  in  testimony  of  that  full  conquest  and  aliso- 
lute  power  they  have  over  them,  yea  also  of  their 
indignation  against  them,  and  revenge  of  them,  will 
set  their  feel  upon  them,  and  trample  on  them  ;  so 
did  Joshua  make  the  cap'ains  of  his  army  put  their 
feet  upon  the  necks  of  the  kings  of  those  cursed 
Canaanites  whom  they  subdued,  Joshua  x.  24.  Thus 
Jehu  also  trod  Jezebel  under  foot,  2  Kings  ix.  33. 
Thus  also  it  is  said  of  Christ,  '  I  will  tread  them  in 
mine  anger,  and  trample  them  in  my  fury,  Isa. 
Ixiii.  3. 

By  this  it  appears  that  Christ's  enemies  shall  be 
utterly  subdued.  In  allusion  hereunto,  David,  as  a 
type  of  Christ,  thus  saith,  '  Thou  hast  given  me  the 
necks  of  mine  enemies,  that  1  might  destroy  them  that 
hate  me  ;  I  did  beat  them  small  as  the  dust  before  the 
wind,  I  did  cast  them  out  as  the  dirt  in  the  streets,' 
Ps.  xviii.  40,  42 ;  and  again,  '  he  it  is  that  shall  tread 
down  our  enemies.' 

This  is  so  done  that  the  whole  mystical  body  of 
Christ  might  have  rest  and  quiet,  which  were  not  pos- 
sible unless  such  malicious  and  mischievous  enemies 
were  totally  and  finally  subdued. 

This  is  a  strong  inducement  for  us  to  stand  and 
fight  against  these  enemies,  and  to  expect  and  wait 
for  this  day  of  conquest ;  for  this  gives  us  assurance 
of  a  full  and  final  conquest.  The  phrase  importeth 
as  much. 

Sec.  155.  0/  the  apostle's  manner  of  proving  his 
point,  rer.  14. 

The  second  part  of  the  assumption  (mentioned  Sec. 
148)  is  here  proved.  It  was  this  :  angels  are  minis- 
ters  ;  that  it  may  be  the  better  discerned  what  kind  of 
ministers  they  are,  their  nature,  that  they  are  spiriti, 
and  their  office  ministeiinr/,  and  their  warrant  sent 
forth,  and  their  charge  for  whom  they  minister,  such 
n.<  shiill  be  heirs  oj  salvation,  are  expressl}'  set  down, 
ver.  14. 

The  manner  of  setting  down  these  points  is  empha- 
tical,  it  is  by  way  of  interrogation.  An  interrogation 
about  things  alliimcd  implies  a  strong  affinnation  ;  as 
if  it  were  a  matter  unquestionable,  undeniable,  and  so 
clear,  as  whosoever  duly  considereth  it,  cannot  but 
acknowledge  it  to  be  most  true.  Where  God  saith  to 
Cain,  'If  thou  do  well,  shalt  thou  not  be  accepted?' 
Gen.  iv.  7,  he  declares  it  to  bo  so  manifestly  true, 
that  Cain  himself  could  not  deny  the  truth  of  it.  By 
such  a  manner  of  declaring  a  matter,  he  that  pro- 
pounds the  point  leaves  it  to  the  judgment  of  him  to 
whom  the  question  is  propounded  to  judge  of  the  truth 
thereof. 

Sec.  15G.  Of  the  ercellcnci/  of  the  minixlers  here 
mentioned,  ami  of  tlieir  irarrant. 

In  setting  down  the  ministry  of  angels,  the  apostle 
mentioueth  their  nature,  that  they   are  spirits,   to 


Ver.  ]3,  U.] 


GOUGE  OX  HEBREWS. 


85 


amplifj-  their  ministry.  This  epithet,  iiiiiiisli'iiiKj,  m 
Greek,  Auro-j^yixa,  is  derived  from  that  word  which  is 
translated  ministers,  Xurcv^yoi,  ver.  7.  It  sheweth 
that  their  ministry  is  a  special  and  public  function, 
and  that  an  honourable  one  also,  and  yet  they  are 
inferior  to  Christ.     See  Sec.  79. 

Spirits,  CTfu/.tara,  are  the  most  excellent  substances, 
of  all  creatures  the  most  glorious,  of  best  understand- 
ing, and  greatest  prudence  ;  the  purest,  the  strongest, 
freest  from  all  bodily  infirmities,  such  as  cannot  be 
hindered  by  any  incumbrances.  Of  all  these  excel- 
lencies, see  Sec.  86,  &c. 

The  act  attributed  to  them  in  this  word  to  ininisttr, 
is  in  Greek  i'rom  another  root,  and  so  expressed  as  it 
also  implieth  an  office,  thus,  ii;  o/azov/av,i  '  for  the 
ministry  ;'  so  is  this  phrase  translated,  1  Cor.  xvi.  15, 
2  Tim.  iv.  11.  A  public  officer  of  the  church  is  set 
out  by  a  title  that  is  derived  from  dia/.ovog,  the  same 
root,  and  translated  deacon,  Philip,  i.  1,1  Tim.  iii.  8. 
Thus  it  inteudeth  as  much  as  the  former  did.  Both 
of  them  are  joined  together,  ij  diay.oua  Xsirousy/a;,  and 
thus  translated  '  administration  of  service,'  2  Cor. 
ix.  12.  This  word  then  declareth  that  angels  do  not 
only  some  services  for  snints,  but  that  they  have  an 
office  to  minister  for  them,  as  deacons  had  for  the  poor, 
Acts  vi.  1,  3.  That  angels  have  a  charge  is  evident, 
Ps.  xci.  11,  12. 

The  ground  of  their  function  or  warrant  to  execute  the 
same, is  inthisphr<isesf»<  /b)Y/i,  aCTorsX/.o/xsva,  namely, 
from  God.  The  composition  of  the  Greek  word,  clto 
and  ir-i'/.^.iiv,  iujplieth  that  they  were  sent  from  one. 
Now  who  can  that  be  but  their  Lord  in  heaven  ? 
For  they  have  no  other  Lord  that  hath  power  to  send 
them.  They  are  therefore  sent  of  God  ;  so  are  they 
oft  said  to  be,  as  Gen.  xxiv.  7,  40;  Num.  xx.  16  ; 
Dan.  iii.  28,  and  vi.  22.  In  this  respect  they  are 
styled  '  angels  of  God,'  ver.  6.     See  Sec.  71. 

This  shews  that  they  assume  not  this  oifice  to  them- 
selves. 

It  also  shews  that  upon  God's  pleasure  they  under- 
took it,  Ps.  ciii.  20. 

All  the  fure-mentioned  points  are  applied  to  all  the 
angels,  as  is  evident  by  this  general  particle  all,  '  Are 
they  not  all  ?'  Thus  much  is  implied  in  the  seventh 
verse,  where  the  creation  and  ministry  of  angels  are 
joined  together,  '  He  maketh  his  angels  and  his  minis- 
ters,' &c.  If  amjels,  then  iiiiiiintcrs ;  if  made,  then 
vnnisteis.  What  was  said  of  the  subjection  of  all 
angels  to  Christ,  Sec.  73,  may  be  applied  to  the  minis- 
try of  them  all  unto  the  members  of  Christ. 

Sec.  157.   Of  particular  amjeh  atlciuliiirj  particular 

Concerning  the  ministry  of  angels,  a  question  may 
be  moved.  Whether  every  heir  of  salvation  have  a  pro- 
per and  peculiar  angel  attending  upon  him  ?     Some  of 

'  Of  tliis  Greek  word,  see  Chap.  ii.  12,  Sec.  70. 


the  ancient  fathers,'  schoolmen,-  and  papists,'  hold  the 
affirmative,  for  which  they  protluce  these  arguments. 

Jn/.  1.  Jacob  thus  saith  of  his  angel  :  '  The  angil 
which  redeemed  me  from  all  evil,  bless  the  lads,'  Gen. 
xlviii.  16. 

Ans.  1.  How  could  this  angel  be  Jacob's  proper 
angel,  when  Jacob  pravs  that  he  would  bless  his 
grandchildren  ?  By  this  he  should  be  their  angel  as 
well  as  his. 

2.  That  angel  was  Christ.  Christ  is  the  common 
protector  of  us  all ;  besides,  it  is  Christ  that  redeemeth 
his  from  all  evil,  which  no  angel  can  do. 

3.  Finally,  Jacob  hath  in  speech  reference  to  Gen. 
xxxi.  11,  13,  where  the  angel  that  appeared  to  him 
styled  himself  '  the  God  of  Bethel,'  which  was  Christ 
Jesus,  and  also  to  the  angel  that  wrestled  with  him, 
of  whom  he  saith,  '  I  have  seen  God  face  to  face,' 
Gen.  xxxii.  24,  30.     This  likewise  was  Christ. 

Ar;/.  2.  Christ  styled  the  particular  angels  of  little 
ones  their  aiif/els,  Mat.  xviii.  10.  Therefore  every 
one  hath  a  particular  angel  for  his  patronage.^ 

Ans,  1.  It  fuUoweth  not,  for  Christ  useth  the  plural 
number,  their  anfjels,  which  may  imply  many  angels 
for  every  one,  as  one  for  one. 

2.  They  are  called  theirs,  because  they  are  appointed 
by  their  Father,  among  other  functions,  to  take  care 
of  his  little  ones  ;  not  only  of  one  by  one,  but  also  of 
one  by  many,  as  an  host  did  of  Jacob,  Gen.  xxxii.  1, 
and  also  of  many  by  one,  as  Acts  v.  19. 

Anj.  3.  The  Christians  said  ia  reference  to  Peter, 
'It  is  his  angel,'  Acts  xii.  15.^ 

Ans.  1.  That  might  be  a  sudden  speech  of  men 
astonished,  and  then  no  sufficient  ground  for  a  sound 
argument. 

2.  They  might  be  misled  by  a  common  error  of  the 
times,  as  Christ's  disciples  were,  Mat.  xvii.  10,  Acts 
i.  6. 

3.  They  might  use  that  phrase  to  put  off  the  maid's 
persisting  to  affirm  that  Peter  was  there,  with  that 
vulgar  opinion  ;  as  if  one  should  importunately  say  of 
my  friend  whom  I  knew  to  be  dead  and  buriod,  that 
he  saw  him  alive,  I  to  put  him  off  should  say  it  was  his 
ghost  then. 

4.  They  might  think  it  to  be  an  angol  sent  from 
God  to  comfort  and  encourage  Peter,  and  by  Peter 
desired  to  carry  them  word  thereof,  and  yet  not  one 
that  continually  waited  on  him  as  his  peculiar  pro- 
tector. 

5.  The  word  amiel  signifieth  a  messenger  (as  is 
before  shewn,  Sec.  82).  Thus  it  may  be  taken  for  a 
man  sent  as  a  messenger  from  him. 

'  Magna  clignitas  aniniarum,  ut  unaqusque  habeat  ab 
ortu  nativitutis  iu  custoUiam  sui  augelura  delegatum. — Hier. 
ill  Mai.  xviii. 

-  Thorn,  liar.  i.  q.  113,  art.  2. 

3  Douay  Aniiot.  on  Geu.  xxviii.  16. 

*  Khen'i.  Annot.  on  Mat.  .Kviii.  10. 

»  Ehem.  Anuot.  on  Acts  xii.  15. 


GOUGE  ON  HEBREWS. 


[Chap.  I. 


This  conceit  of  every  one's  liaving  a  proper,  peculiar 
angel  to  attend  upon  bim  for  his  patronage,  is  not  to 
be  harboured  in  our  breast.     For, 

1.  It  liath  no  ground  or  warrant  in  God's  word.  I 
may  in  this  case  say,  '  To  which  of  the  angels  said 
God  at  any  time,'  Wait  on  such  an  one,  and  never 
leave  him,  night  nor  day  ? 

2.  One  and  the  same  angel  hath  attended  upon 
divers  persons,  and  brought  several  messages  to  the 
one  and  the  other,  as  Gen.  xviii.  21,  Luke  i.  19,  20. 

3.  One  and  the  same  angel  hath  delivered  sundiy 
persons  at  once.  Acts  v.  18,  19. 

4.  Many  angels  have  jointly  together  protected  the 
same  person,  2  Kings  vi.  17,  Ps.  xci.  11. 

5.  It  lessens  the  comfort  which  Christians  may 
receive  from  the  guard  of  an  host  of  angels,  as  Gen. 
xxxii.  1,  or  from  legions  of  angels,  as  Mat.  xxvi.  53, 
or  from  the  innumerable  company  of  angels,  as  Heb. 
xii.  22.     It  impaireth  that  comfort  by  appropriating 

single  angel  to  a  single  person. 

6.  It  Cometh  too  near  to  the  heathenish  conceit  of 
a  good  and  e\il  genius,'  to  attend  each  particular  per- 
son. For  there  is  as  great  probability  for  one  devil 
as  a  tempter,  continually  to  assault  every  one,  as  for 
one  good  angel  to  protect  him. 

7.  The  dill'erence  about  the  time  of  particular 
angels  first  undertaking  this  particular  function,'  is 
against  them  that  hold  it  an  argument  of  the  uncertain 
truth  thereof.  Some'  hold  it  to  be  at  the  time  of  one's 
nativity.  Others  at  the  time  of  one's  baptism.  Others 
at  the  time  of  one's  conversion.'  Some  at  one  time, 
some  at  another.  I  find  none  of  them  to  make  men- 
tion of  any  angels  guarding  an  infant  in  the  mother's 
womb.  An  infant  even  in  his  mother's  womb  is  subject 
to  many  dangers,  and  then  needs  such  a  guardian  as 
well  as  after.  But  to  let  this  conceit  pass,  it  is  enough 
to  know  and  believe  what  the  word  of  God  hath  re- 
vealed about  this  point,  that  the  holy  angels  of  God 
have  a  charge  over  us,  and  take  an  especial  care  of 
us,  not  one  only  but  many. 

Sec.  1.58.   Of  the  persons  for  iclwm  angels  minister. 

The  foresaid  ministry  of  angels  is  in  special  for 
saints,  the  members  of  Christ,  who  believe  in  him ; 
these  are  here  styled  '  heirs  of  salvation.'  In  this 
respect  angels  are  by  a  property  called  '  their  angels,' 
Mat.  xviii.  10.  And  they  are  said  to  '  encamp  about 
them  that  fear  the  Lord,'  Ps.  xxxiv.  7.  This  is  further 
evident  by  the  many  services  which  angels  do  to  them 
and  for  thim.     Whereof,  see  Sec.  98,  See. 

Saints  are  God's  children,  and  joint-heirs  with 
Christ,  Kom.  viii.  IG,  17.  God  therefore  appoints 
those  his  servants  to  attend  them.  They  are  all 
members  of  the  mystical   body  of  Christ,  in  which 

'  Pliito  ill  Politic.  '  Lege  Origou.  in  Mat.  Tract.  5. 

»  Rliem.  Annot.  on  Mat.  xviii.  10. 

'  Cum  quis  eusceperit  fidfm,  tunc  Christus  tradit  cum 
angelo.—  Origen  in  Mai.  Tract.  6. 


respect  that  charge  which  extendeth  itself  to  Christ 
and  all  his  members  is  set  down  in  the  singular 
number  as  spoken  of  one  ;  thus,  over  thee:  '  He  shall 
give  his  angels  charge  over  thee,'  Ps.  xci.  11. 

Of  the  benefits  which  redound  to  saints  by  angels' 
attendance  on  them,  see  See.  101. 

The  persons  to  whom  angels  minister  are  thus  de- 
scribed, '  who  shall  be  heirs  of  salvation,'  or  as  it  is 
in  the  Greek,  rsu;  /ji,iy.>.oiTa;  x/.r}ic,vcfi,iTv  eurriiiav, 
'  who  shall  inherit  salvation  ;'  so  as  they  are  set  out 
by  that  estate  whereunto  they  were  ordained,  and  by 
the  right  which  they  have  thereunto.  Salvation  is  that 
whereunto  they  are  ordained,  and  their  right  is  a  right 
of  inherit;ince. 

Sec.  159.  Of  sal  rat  ion. 

The  word  here  translated  salvation  is  frequently 
used  in  the  New  Testament.  I  find  it  three  times  put 
for  temporal  preservation  or  deliverance ;  as  Acts  vii. 
25,  where  this  phrase,  bihMOi  CDDjs/av,  give  salvation, 
is  thus  translated  (according  to  the  true  meaning) 
'  deliver ;'  and  Acts  xxvii.  84,  where  the  same  word 
is  turned  '  health  ;'  and  Heb.  xi.  7,  where  this  phrase, 
E/'s  ffwrjjw'av,  '  to  the  Salvation,'  is  thus  expounded,  '  to 
the  saving.' 

The  Hebrew  word,  nVIC"  vel  nvicn,  which  the  LXX 
use  to  interpret  by  the  word  in  this  text  translated 
salvation,  sets  out  for  the  most  part  some  temporary 
preservation  and  deliverance.  But  in  the  New  Tes- 
tament it  sets  out  (except  the  three  fore-mentioned 
places)  the  eternal  salvation  of  the  soul ;  and  that  as 
it  is  begun  and  helped  on  in  this  world,  Luke  xix.  9, 
2  Cor.  xvi.  2 ;  or  perfected  in  the  world  to  come, 
1  Peter  i.  5,  9. 

There  is  another  Greek  word,  ournsm,  derived  from 
the  same  root,  and  translated  salvation,  four  times 
used  in  the  New  Testament,— namely,  Luke  ii.  30  and 
iii.  G,  Acts  xxviii.  28,  Eph.  vi.  17, — but  for  the  most 
part  put  metonymically  for  the  author  and  procurer  of 
salvation,  the  Lord  Jesus  Christ. 

The  primary  root,  ffi.-,  from  whence  all  the  Greek 
words  are  derived  which'  signify'  not  only  safe,  exempt, 
and  free  from  all  evil,  danger,  and  fear,  but  also  en- 
tire and  perfect;  so  as  itsetiethout  both  the  privative 
part  of  blessedness,  full  freedom  from  sin,  Satan,  death, 
hell,  and  all  fears  ;  and  also  the  positive  part  thereof, 
integrity,  and  perfection  of  soul  and  body,  and  of  all 
gifts  and  graces  appertaining  to  them  ;  and  withal  im- 
mortality, agility,  beauty,  and  other  excellencies  even 
of  the  body,  Philip,  iii.  21. 

By  the  salvation  here  mentioned  is  meant  that 
blessed  and  glorious  estate  which  is  in  heaven  reserved 
for  the  whole  mystical  body  of  Christ. 

Well  may  that  estate  be  called  salvation,  in  that  all 
that  have  attained,  or  shall  attain,  thereunto,  are  de- 
livered out  of  all  dangers,  freed  from  all  enemies,  and 
set  safe  and  secure  from  all  manner  of  evil. 
'  Qu.  '  doth  '?— Ed. 


Ver.  13,  14.' 


GOUGE  ON  HEBREWS. 


87 


Into  heaven,  where  that  rest,  safety,  security,  and 
salvation  is  enjoyed,  no  devil,  no  evil  instrument,  can 
enter  to  disturb  the  same :  '  There  shall  God  wipe 
away  all  tears  from  their  ej'es ;  and  there  shall  be  no 
more  death,  neither  sorrow,  nor  crying,  neither  shall 
there  be  any  more  pain,'  Eev.  sxi.  4.  All  content- 
ment, agreement,  tranquillity,  unanimity,  joy,  pleasure, 
and  what  can  be  desired,  shall  be  there  everlastingly 
enjoyed.'  There  shall  be  a  continual  communion 
with  glorious  angels,  glorified  saints ;  yea,  with  Christ, 
the  head  and  husband  of  his  church,  and  with  God 
himself,  whom  we  shall  in  his  glory  so  far  behold  as 
our  nature  is  capable  of  beholding  such  glory.  This 
beautiful  vision  will  not  only  fill  our  heads  with  ad- 
miration, but  our  hearts  with  joy  and  delight.  These 
are  the  things  '  which  eye  hath  not  seen,  nor  ear 
I  heard,  neither  have  entered  into  the  heart  of  man,' 
1  Cor.  ii.  9. 

Sec.  160.  Of  our  rifiht  to  salvation  bi/  inheritriiice. 

The  right  which  saints  have  to  salvation  is  thus  ex- 
pressed, roug  fiiXXoiTag  nXriooi/o/nTv,  '  who  shall  inherit,' 
so  as  the  right  is  by  inheritance. 

The  Greek  word  that  signifieth  to  inherit,  jiXjjsoi/o- 
,'Mui,  is  compounded  of  a  noun,  xXr,eog,  that  signifieth  a 
l')t  or  portion,  and  a  verb,  vif/.ui,  to  give,  distribute,  or 
M't  apart.  For  an  inheritance  is  a  lot  or  portion  given 
:uid  set  apart  for  one  ;  most  properly,  such  a  portion 
;is  a  father  sets  apart  for  his  sons  to  possess  and  enjoy, 
■  fM,liua  xvii.  14,  1  Kings  xsi.  3.  Of  all  titles  an  in- 
li' ritiince  useth  to  bo  the  surest,  that  which  hath  no 
n:ito.     See  ver.  2,  Sec.  17. 

In  this  respect  this  metaphor  of  inheriting  is  applied 
til  eterual  life.  Mat.  xix.  23;  to  a  kingdom,  i\Iat.  xxv. 
■ii  ;  to  the  promises,  namely,  to  those  blessed  things 
in  heaven  which  are  promised,  Heb.  vi.  12 ;  and  to 
all  things,  namely,  all  the  joys  of  heaven.  Rev.  xxi.  7. 

Salvation  is  also  called  an  inheritance.  Acts  xx.  32, 
Eph.  i.  14,  18,  Col.  iii.  24,  1  Peter  i.  4 ;  and  they  to 
whom  salvation  belongs  are  called  heirs.  Gal.  iii.  29, 
Titus  iii.  7,  James  ii.  5. 

This  right  of  inheritance  is  the  best  thing  that  any 
can  have.  The  groimd  of  it  is  the  good  will,  grace, 
and  favour  of  a  Father,  Luke  xii.  32  ;  and  that  from 
all  eternity.  Mat.  xxv.  34.  The  persons  to  whom  it 
belongs  are  children  of  God,  Rom.  viii.  17  ;  such  as 
are  begotten  again,  1  Peter  i.  3,  4;  and  adopted, 
Rom.  viii.  15,  17;  and  united  to  Christ,  John  xvii.  21. 

The  time  of  enjoying  that  inheritance  is  everlasting, 
Heb.  ix.  1.5,  1  Peter  i.  4.  Herein  heth  a  diiference 
between  leases,  which  have  a  date,  and  inheritances, 
which  have  no  date. 

The  quahty  of  this  inheritance  is  incorruptible  and 
undefiled. 


'  Of  eternal  salvation,  see  Chap.  v.  9,  Sec.  60,  51  ;  of  tlie 
glory  (if  it,  see  Chap.  ii.  10,  Sec.  03  ;  that  it  is  a  reward,  Chap. 


Sec.  161.  Of  the  time  and  certainlij  of  inheriting 
salvation. 

The  fruition  of  the  aforesaid  privileges  is  expressed 
is  the  future  tense,  iLitXnwai,  '  shall  inherit.'  Saints 
are,  while  here  they  live,  heirs.  They  have  a  right  to 
salvation  as  soon  as  they  are  regenerate.  The  first- 
born is  an  heir  while  he  is  a  child,  before  he  come  to 
possess  the  inheritance,  Gal.  iv.  1,  5,  7.  We  are 
therefore  said  to  be  '  begotten  again  to  this  inherit- 
ance,' 1  Peter  i.  3,  4.  And  it  is  said  to  saints,  '  Ye 
shall  receive,'  dvoy.rj-^l'eah,  the  reward  of  the  inherit- 
ance. Col.  iii.  24,  namely,  when  this  life  is  ended; 
for  the  soul,  when  it  leaves  the  body,  presently  enjoys 
the  inheritance.  The  apostle  intcndeth  the  spirits  of 
saints  where  in  the  time  present  he  saith,  '  they  in- 
herit the  promises,'  Heb.  vi.  12.  And  at  the  resur- 
rection, both  body  and  soul  shall  enjoy  the  same ;  for 
to  such  as  are  raised,  and  have  their  bodies  and  souls 
united,  will  the  great  God  say,  '  Inherit  the  kingdom,' 
Mat.  xxv.  34. 

Though  the  possession  of  this  inheritance  be  to 
come,  while  the  heirs  thereof  here  live,  yet  it  is  sure 
and  certain.  What  title  so  sure  among  men  as 
inheritance  ?  Much  more  sure  is  this  inheritance 
of  salvation  than  any  earthly  inheritance  can  be. 
For, 

1.  It  is  prepared  for  us  from  the  foundation  of  the 
world.  Mat.  ssv.  34. 

2.  It  is  purchased  by  the  greatest  price  that  can  be : 
'  The  precious  blood  of  the  Son  of  God,'  Eph.  i.  14, 
1  Peter  i.  19. 

3.  It  is  ratified  by  the  greatest  assurance  that  can 
be,  the  death  of  him  that  gives  it,  Heb.  ix.  14. 

4.  It  is  sealed  up  unto  us  by  that  Holy  Spirit  of 
promise,  which  is  '  the  earnest  of  our  inheritance,' 
Eph.  i.  13,  14. 

5.  God's  promise  is  engaged  for  it,  therefore  they 
who  possess  it  are  said  to  'inherit  the  promises,' 
Heb.  vi.  12. 

6.  The  faith  of  believers  addeth  another  seal  thereto, 
John  iii.  33. 

7.  It  is  reserved  in  heaven  for  us,  1  Peter  i.  4.  In 
heaven  '  neither  moth  nor  rust  doth  corrupt,  nor  thieves 
do  break  through,  nor  steal,'  Mat.  vi.  20. 

Sec.  162.  Of  instructions  and  directions  arisinrj  from 
the  inheritance  of  salvation. 

Such  an  inheritance  as  salvation  made  sure  to  us, 
afibrds  sundry  instructions  and  directions.  Instruc- 
tions are  such  as  the>e  : 

1.  It  commends  God's  philanthropy,  his  peculiar 
love  to  men,  who  by  nature  are  children  of  wrath  and 
heirs  of  hell,  yet  made  to  be  partakers  of  the  inheri- 
tance of  salvation,  Eph.  ii.  2,  3  ;  Col.  i.  12  ;  Titus 
iii.  3-5. 

2.  It  takes  away  all  conceit  of  merit  by  man's 
works  ;  for  an  inheritance  is  the  free  gift  of  a  father. 

3.  It  is  enough  to  uphold  our  spirits  against  penury, 


GOUGE  ON  HEBREWS. 


[Chap.  I.  Ver.  13,  14. 


ignominv,  nnd  all  manner  of  misery  iu  this  worlJ.  An 
Leir  that,  as  louy  as  he  is  a  child,  tlifferelh  nothing 
[from]  a  servant,  hut  is  under  tutors  and  governors, 
yet,  because  he  is  lord  of  all,  will  not  be  dejected,  but 
will  support  himself  with  this,  that  he  hath  a  fair  in- 
heritance licl  Miging  to  him. 

4.  It  is  a  great  encouragement  against  all  tilings 
that  may  threaten  death,  yea,  and  against  death  itself,    1 
in  that  death  brings  us  to  the  possession  of  this  excel-   ' 
lent  inheritance. 

Directions  are  such  as  these  :  j 

1.  Subject  thyself  to  thy  Father's  will,  and  to  that 
government  under  which  he  sets  thee,  because  thou 
art  his  heir.  Gal.  iv.  2. 

2.  Raise  up  thy  aflections  to  the  place  of  thine  in- 
heritance, and  set  thy  heart  thereon,  Col.  iii.  1  ; 
Mat.  vi.  21. 

3.  '  Love  not  the  world,  neither  the  things  that  are 
in  the  world,'  1  John  ii.  15.  Salvation  is  not  there 
to  be  liad.  1 

4.  Moderate  thy  care  about  earthly  things  ;  thou 
hast  a  heavenly  inheritance  to  care  for. 

5.  Sufl'er  with  joy  all  things  for  thy  profession's 
sake,  knowing  that  thou  hast  an  heavenly  inheritance, 
Heb.  X.  34. 

6.  Search  thine  evidences  about  this  inheritance. 
There  is  great  reason  that  in  a  matter  of  so  fji'tat  con- 
se'juence,  thou  shouldst  be  sure  of  thy  evidence  for 
thy  right  hereto,  2  Peter  i.  10. 

7.  Expect  with  patience  the  time  appointed  for  the 
enjoying  this  inheritance.  Through  faith  and  patience 
the  promises  are  inherited,  Heb.  vi.  12. 

8.  Walk  worthy  of  this  high  calling,  Eph.  iv.  1, 
and  of  God  who  hath  called  thee  to  his  kingdom  and 
glory,  2  Thes.  ii.  12. 

9.  Be  ever  thankful  for  this  privilege  especially. 
Col.  i.  12  ;  1  Peter  i.  3,  4. 

10.  De.>pise  not  any  of  these  he'iTS  because  they  are 
here  poor  and  mean,  James  ii.  5.  Ishmael  was  cast 
out  because  he  mocked  the  heir,  Gen.  xxi.  9,  10. 

Sec.  163.  Of  the  resolution  of  the  13lh  and  lilh 
verses. 

In  these  two  last  verses,  the  eighth  and  last  proof 
of  Christ's  excellency  is  set  down.     See  Sec.  64. 

Tho  sum  of  them  is  a  difl'erence  betwixt  Christ  and 
angels. 

The  parts  are  two  : 

The  first  is  the  dignity  of  Christ,  vor.  13. 

The  second  is  the  inferiority  of  angels,  ver.  14. 

Id  setting  down  Christ's  dignity,  both  the  manner 
and  matter  is  observable. 

Tho  manner  is  in  this  phrase,  '  Unto  which  of  tho 
angels  said  he  at  any  time  ?'     Hereof  see  Sec.  64. 

The  matter  declares  two  things  : 

1.  Tho  kind  of  dignity. 

2.  The  continuance  thereof. 

In  the  kind,  we  may  observe,  1,  the  ground  of  it. 


God's  will,  God  said  Sit ;  2,  the  greatness  of  it.     This 
is  set  down, 

1.  By  an  act,  sit ;  2,  by  the  place. 

The  place  is  set  out  under  a  metaphor,  '  on  my 
right  hand.' 

This  shews,  1,  Christ's  inferiority  to  God. 

2.  His  superiority  above  all  creatures. 
The  continuance  noteih  out  a  double  end  : 

1.  The  time  how  long  :   until. 

2.  The  reason  why  :  to  malce  thine  enemies,  &C. 
In  expressing  this  latter  end,  observe, 

1.  A  conce.isum,  or  thing  taken  for  granted,  enemies. 

2.  A  consequence,  which  is  their  utter  destruction, 
in  this  phrase,  ninlce  thy  footstool. 

In  describing  the  inferiority  of  angels,  two  things  are 
remarkable  : 

1.  The  manner,  by  an  interrogation,  .he  theij  not? 
&c. 

2.  The  matter.     Wherein  is  dechired, 

1.  The  nature  of  angels,  spirits. 

2.  Their  function. 

Both  these  are  amplified  by  this  particle  of  univer- 
sality, all. 

The  function  of  angels  is  set  out, 

1.  By  the  kind  thereof,  ministering;  2,  by  the  end. 
In  the  end  is  expressed,  1,  an  act,  to  minister. 

2.  The  persons,  for  whom.     These  are  described, 

1.  By  their  privilege,  salvation. 

2.  By  their  right  thereunto,  inheiit.  This  is  illus- 
trated, 

1.  By  the  time  of  enjoying  their  inheritance,  which 
is  to  come. 

2.  By  the  certainty  thereof.  Both  these  are  im- 
plied under  a  note  of  the  future  tense,  fiiXXaira;, 
shall. 

Sec.  164.  Of  the  doctrines  arising  out  of  the  V6lh  and 
lith  verses. 

Of  the  doctrines  arising  out  of  these  words,  '  To 
which  of  the  angels  said  he  at  any  time,'  see  Sec.  65. 

I.  Gfd  the  Father  is  the  author  of  Christ's  exalta- 
tion.    He  said  Hit.     See  Sec.  149. 

II.  Christ  as  mediator  is  inferior  to  the  Father. 

III.  Christ  as  mediator  is  advanced  above  all  crea- 
tures. These  two  doctrines  are  gathered  out  of  this 
phrase,  '  On  my  right  hand.'  See  Doct.  87,  38,  on 
ver.  4,  Sec.  38. 

IV.  Christ  hath  enemies.  The  mention  of  enemies 
shews  as  much.     See  Sec.  151. 

V.  Christ's  enemies  ihall  be  subdued.  God  under- 
takes as  much  :  1  put.     See  Sec.  153. 

VI.  Christ's  enemies  shall  be  tUterly  subdued.  The 
metaphor  of  making  them  his  footstool  proves  this. 
See  Sec.  154. 

Ver.  14.  VII.  Emphasis  is  to  be  added  to  weighty 
matters.  This  is  manifest  by  the  manner  of  expressing 
this  point,  by  an  interrogation,  .ire  they  not  ? 

VIII.  Angels  are  spirits. 


I 


Chap.  II.  Ver.  1.] 


GOUGE  OX  HEBREWS. 


IX.  Angels  are  miniiUrs.  These  two  are  expressed 
in  ibis  phrase,  iniiiisteiiiuj  spirits.     See  Sec.  156. 

X.  Angels'  miiw.lry  is  especialh/  for  saints.  Saints 
are  here  intended  under  this  phrase,  which  shall  be 
heirs.     See  Sec.  158. 

XI.  Ever;/  angel,  of  what  degree  soever,  is  a  minister 
to  saints.  The  general  particle  all  implies  as  much. 
See  Sec.  156. 


XII.  Sahaiion  helongs  to  saints.     See  Sec.  159. 

XIII.  Salvation  belongs  to  saints  hij  right  of  inherit- 
ance.    See  Sec.  160. 

XIV.  'J  he  fruition  of  saints  inheritance  is  to  come. 
See  Sec.  101. 

XV.  Saints  are  sure  of  salvation.  These  two  last 
doctrines  arise  out  of  the  note  of  the  future  tense,  shall 
be.     See  Sec.  162. 


CHAPTER   II. 


Sec.  1.  Of  I  he  resolution,  of  the  second  chapter. 

The  apostle  having  distinctly  and  largely  set  out 
the  excellency  of  Christ's  divine  nature  aud  royal 
function  in  the  former  chapter,  in  this  he  sets  out 
his  humnn  nature,  and  the  excellency  of  it. 

Elegantly  he  passeth  from  the  one  to  the  other  by 
a  transition,  ^^herein  he  sheweth  an  especial  use  to  be 
made  of  the  former  point. 

This  is  indeed  a  digression,  in  regard  of  the  matter 
of  doctrine  ;  but  a  most  pertinent  and  profitable  di- 
gression, and  that  in  the  five  first  verses  of  this 
chapter.  In  the  rest  of  the  chapter,  the  other  article 
concerning  Christ's  human  nature  is  distinctly  demon- 
strated. 

The  sum  of  the  transition  is  an  exhortation  to  give 
good  heed  to  the  gospel. 

This  exhortation  is  first  propounded,  verse  1,  and 
then  enforced  in  the  four  next  verses. 

Two  points  are  noted  to  enforce  the  duty.  One 
is  the  damage  ;  the  other,  the  vengeance  which  may 
follow  upon  the  neglect  of  the  gospel. 

The  damage  is  intimated  in  this  phrase,  '  Lest  we 
should  let  them  slip.' 

The  vengeance  is  first  propounded  in  this  phrase, 
'  How  shall  we  escape ;'  and  then  aggravated. 

The  aggravation  is  demonstrated,  1,  by  an  argu- 
ment from  the  less;  2,  by  the  excellency  of  the  gospel. 

The  argument  from  the  less  is  concerning  the  word 
of  angels,  who  are  in  the  former  chapter  proved  to  be 
far  inferior  to  Christ;  which  point  is  illustrated, 
ver.  5. 

The  excellency  of  the  gospel  is  set  out, 

1.  By  the  matter  which  it  holdeth  out,  salvation, 
ver.  3. 

2.  By  the  means  of  maliing  it  known.  These 
means  are,  1,  the  publishers;  2,  the  evidences  thereof. 

The  publishers  were  of  two  sorts :  1,  the  principal 
author ;  2,  ear-witnesses  thereof,  ver.  3. 

The  evidences  were  signs,  &c.,  ver.  4. 

About  Christ's  human  nature  two  things  are  demon- 
strated : 

1.  The  low  degree  of  Christ's  humiliation  in  assum- 
ing our  nature:  '  Thou  madest  him  lower  than  angels,' 
ver.  7. 

2.  The  high  exaltation  thereof  through  Christ's 
assuming  it:  'Thou  crownedst  him  with  glory,'  ver.  7. 


For  the  better  manifestation  of  these  principles,  the 
apostle  proves  the  main  point,  that  Christ  was  man, 
by  sundry  arguments. 

The  first  argument  is  a  divine  testimony  ;  that  is, 
1,  propounded,  ver.  6-8;  2,  applied  to  the  person 
here  spoken  of,  ver.  9. 

The  second  argument  is  taken  from  the  end  of 
Christ's  incarnation,  which  was  '  to  taste  death  for 
every  man.'  This  could  he  not  have  done  if  he  had 
not  been  man,  ver.  9. 

A  third  argument  is  raised  from  the  equity  and 
meetness  of  the  matter,  '  It  became  him,'  ver.  10. 
God  would  bring  his  children  to  glory  by  suffering. 
It  was  therefore  '  meet  to  make  the  Captain  of  their 
salvation  perfect  through  sufferings  ;'  which  could  not 
be  unless  he  bad  been  man. 

A  fourth  argument  is  taken  from  a  special  function 
which  Christ  undertook,  namely,  to  sanctify  the  elect: 
'  He  that  sanctitieth,  and  they  who  are  sanctified,  must 
be  all  of  one,'  ver.  11.  Hence  the  apostle  maketh  this 
inference,  '  He  is  not  ashamed  to  call  them  brethren,' 
ver.  11.  This  may  also  he  taken  as  a  proof  of  the 
point,  Christ's  own  witness  thereof,  confirmed  in  the 
next  verse. 

The  fifth  argument  is  taken  from  that  opportunity 
which  Christ,  being  man,  had  to  exercise  his  three 
great  offices  of  prophet,  prince,  and  priest. 

1.  His  prophetical  office  is  set  out  in  a  divine  pre- 
diction, '  I  will  declare  thy  name,'  ver.  12.  It  is 
further  amplified  by  the  ground  of  his  encouragement 
to  hold  out  therein  (which  is  expressed  in  a  divine 
testimony,  'I  will  put  my  trust  in  him,'  ver.  13); 
and  by  the  fruit  or  effect  thereof,  expressed  in  another 
like  testimony,  'Behold  I,  and  the  children,'  &c.,  ver. 
13.  These  testimonies  are  further  proofs  of  Christ's 
human  nature. 

2.  Christ's  kingly  office  is  set  out  in  two  especial 
effects  thereof;  one  to  '  destroy  the  devil,'  which  ho 
did  by  death,  and  therefore  was  man,  ver.  14. 
The  other  to  '  deliver  them  who  were  in  bondage, 
ver.  15,  which  deliverance  also  he  wrought  by  death. 
The  two  effects  of  Christ's  kingly  ofrijo  are  proved 
by  the  main  point  in  hand,  and  set  down  by  an 
opposition  of  two  different  natures,  of  angels  and  of 
Abraham.  Christ  destroyed  not  the  devil  for  angels, 
but  for  men:  he  delivered  not  angels,  but  men;  there- 


90 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


fore  he  'too  knot  the  nature  of  angels,  but  men,' 
ver.  16. 

3.  Christ's  priestly  office  is  set  oat  in  this  phrase, 
an  high  priest ;  and  it  is  amplified, 

(1.)  By  two  needful  qualities,  merciful,  Jaithf id. 

(2.)  By  two  useful  efl'ects :  to  make  reconciliation, 
Ver.  17;  to  be  able  to  succour,  ver.  18.  It  was  re- 
quisite in  these  respects  that  he  should  be  man. 

Sec.  2.  Of  the  inference  made  upon  Christ's  crcellency. 
There/ore  ice  ouyht  to  give  the  more  earnest  heed  to 
the  things  which  ue  have  heard,  lest  at  any  time  we 
should  let  them  slip. — Heb.  ii.  1. 

In  the  five  first  verses  of  this  chapter,  the  apostle 
declares  a  duly  to  be  performed  in  regard  of  that 
excellent  teacher  which  God  sent  (namely,  his  Son, 
more  excellent  than  the  excelieiitest  mere  creature) 
to  reveal  his  gospel  to  men.  This  duty  is  to  give 
more  than  ordinary  heed  unto  that  gospel.  Thus 
much  is  intended  under  this  particle  of  inference, 
therefore  ;  or  as  it  is  in  the  Greek,  bia.  roDro,  for  this, 
even  for  this  cause.  Because  God  had  vouchsafed  so 
excellent  a  teacher,  he  must  be  the  more  carefully 
attended  unto.  Of  this  particle  of  inference,  see 
Chap.  i.  Sec.  117. 

Tliis  here  hath  reference  to  all  the  branches  of 
CUrist's  excellency  mentioned  in  the  former  chapter. 
Because  he  is  God's  Son,  therefore  give  heed.  Because 
he  is  the  heir  of  all,  therefore  give  heed.  Because 
he  made  the  worlds,  therefore  give  heed.  The  like 
may  be  inferred  upon  all  the  other  special  excellencies 
of  Christ.  They  are  so  many  grounds  of  the  apostle's 
exhortation ;  and  the  inference  may  be  added  as  a 
conclusion  of  every  one  of  them  severally,  as  here  it 
is  of  all  of  them  jointly. 

The  emineucy  of  an  author  in  dignity  and  authority, 
and  the  excellency  of  his  parts  in  knowledge,  wisdom, 
and  other  gifts,  do  much  commend  that  which  is 
spoken  by  him.  If  a  king,  prudent  and  learned,  take 
upon  him  to  instruct  others,  due  attention  and  diligent 
heed  will  be  given  thereunto.  '  The  queen  of  the 
south  came  from  the  uttermost  parts  of  the  earth  to 
hear  the  wisdom  of  Solomon,'  Mat.  xii.  42.  She 
counted  Solomon's  servants,  who  stood  continually 
before  him  and  heard  his  wisdom,  to  be  happy,  1  Kings 
X.  8.  Job  was  the  '  greatest  of  all  the  men  of  the 
east,  and  he  was  a  perfect  and  upright  man :  thereupon 
'  when  the  ear  heard  him  it  blessed  him,'  Job  i.  1,  3, 
and  xxix.  11.  But  behold  a  greater  than  Solomon,  a 
greater  than  Job,  is  here  intended  by  the  apostle : 
'  Therefore  we  ought  to  give  the  more  earnest  heed,' 
Heb.  xii.  25.  It  was  usual  with  the  prophets  to  pro- 
mise before  their  prophecies  such  phrases  as  these, 
'  The  word  of  the  Lord  ;'  '  Thus  saith  the  Lord,' 
Hosea  i.  1,  2,  and  iv.  1,  Exod.  iv.  22,  and  v.  1,  and 
that  purposely  to  work  the  more  heed  and  attention 
in  people  to  that  which  was  spoken.  This  may  be  a 
forcible  motive  diligently  to  exercise  ourselves  in  all 


the  holy  Scriptures  ;  because  '  all  Scripture  is  given 
by  inspiration  of  God. 

Sec.  3.   Of  the  necexsitij  of  performing  duty. 

The  foresaid  inference  is  by  the  apostle  made  a 
matter  of  necessity,  as  the  phrase,  ue  ought,  im- 
porteth. 

The  Greek  verb  is  impersonal,  diT,  and  may  be  thus 
translated,  it  behoreth  ;  and  so  it  is  translated  Luke 
xxiv.  46.  In  regard  of  the  necessity  which  it  in- 
tendeth,  it  is  oft  translated  must,  and  that  in  a  double 
relation  :  one  to  God's  decree,  the  other  to  God's 
charge.  The  former  respecteth  God's  determinate 
counsel,  his  secret  and  absolute  will ;  the  latter  his 
revealed  word  and  approving  will. 

In  the  former  relation  it  is  said,  '  Thus  it  must  be,' 
Mat.  sxvi.  54. 

In  the  latter  thus,  '  A  bishop  must  be  blameless,' 
1  Tim.  iii.  2  ;  that  is,  it  is  his  duty  to  be  so. 

Here  it  is  used  in  this  latter  relation  to  duty,  and 
in  that  respect  well  translated  ice  ought ;  that  is,  it  is 
our  duty,  yet  so  as  a  necessity  lieth  upon  us.  It  is 
not  an  arbitrary  matter,  left  to  our  own  will  to  do  or 
not  to  do  ;  but  by  reason  of  the  sovereignty  and  power 
which  God  hath  over  us,  and  charge  which  he  hath 
laid  upon  us,  wc  are  bound  to  observe  it.  It  may  be 
said  of  hearing  the  gospel  what  Paul  said  of  preaching 
it,  '  Necessity  is  laid  upon  me  ;  yea,  woe  is  unto  me, 
if  I  preach  not  the  gospel,'  1  Cor.  ix.  16.  It  may  be 
said  in  this  case  what  Christ  said  to  every  of  the  seven 
churches  of  Asia,  '  He  that  hath  an  ear,  let  him  hear,' 
Rev.  ii.  7,  11,  17,  29,  and  iii.  6,  13,  22. 

As  God's  ordinance  and  charge  requireth  as  much, 
so  our  own  good,  our  best  good,  the  spiritual  edifica- 
tion and  eternal  salvation  of  our  souls.  As  it  is  o  u' 
duty  in  regard  of  God's  commandment,  we  ought  i 
obey  God,  so  it  will  be  our  wisdom  so  to  do.  ^\ 
ought  to  do  the  things  which  make  to  our  own  happi- 
ness. 

Sec.  4.  Of  inciting  ourselves  to  that  whereitnto  ue 
stir  up  others. 

It  is  observable  how  the  apostle  ranks  himself  in 
the  number  of  those  on  whom  he  layeth  this  neces- 
sity. He  speaketh  not  to  them  in  the  second  person, 
ijc' ought,  but  in  the  first  person  and  plural  number, 
ue  ought :  I  and  you,  you  and  I,  even  all  of  us.  It 
is  noted  as  a  property  of  a  good  husband,  who  would 
have  that  to  be  well  etl'ected  whereupon  he  puts  others, 
to  go  along  himself,  and  to  put  to  his  own  hand, 
that  by  his  own  practice  and  pattern  he  might  the 
more  quicken  them  whom  he  employeth.'  This  dif- 
ference useth  to  be  put  betwixt  a  man  careful  about 
his  undertakings,  and  a  man  careless  thereui.  This 
latter  may  in  a  morning  say  to  others.  Go,  sirs,  to  such 
a  task,  and  he  himself  lie  in  his  bed,  or  pursue  his 

'  Of  practising  ourselves,  that  whereunto  we  incite  otliers, 
see  The  Saintt'  Sacrifice,  on  P4.  cxvi.  19,  Sec.  121. 


Ver.  1.] 


GOUGE  ON  HEBREWS. 


pastime  ;  but  the  other  saith,  Gaw,  sirs,  that  is,  go 
we,  let  us  go  together,  I  will  go  with  you.  This  ought 
to  be  the  care  of  such  as  incite  others  to  duty  ;  they 
must  also  speak  to  themselves,  and  quicken  up  their 
own  spirits  thereto.  Hereby  they  shall  much  more 
effectually  work  upon  their  hearers  ;  for  when  hearers 
observe  that  their  teachers  lay  no  more  on  them  than 
upon  themselves,  they  willingly  put  their  shoulder 
under  the  burden.  A  teacher's  example  prevails  much 
with  hearers,  John  xiii.  15.  Joshua's  pattern  is  per- 
tinent to  this  purpose  ;  for  thus  be  saith  of  himself, 
and  of  such  as  were  under  his  charge,  '  We  will  serve 
the  Lord,'  Joshua  xxiv.  18. 

Sec.  5.   Of  giving  heed  to  the  gospel. 

The  duty  which  the  apostle  presseth  upon  himself 
and  others,  as  a  matter  of  necessity,  is  to  '  give  earnest 
heed  to  the  things  which  they  had  heard.'  Hereby 
he  means  the  gospel,  which  he  styles  salvation,  and  of 
"  which  he  saith,  '  It  was  first  spoken  by  the  Lord,  and 
afterwards  by  his  apostles,'  ver.  3,  4.  Of  these  ex- 
cellencies of  the  gospel,  we  shall  speak  in  their  due 
place. 

By  expressing  the  matter  in  the  time  past,  '  things 
which  we  have  heard,''  he  giveth  us  to  understand  that 
j  the  gospel  had  been  formerly  preached  unto  them,  even 
before  he  wrote  this  epistle  ;  so  as  he  wrote  no  new 
doctrine,  but  rather  endeavoured  to  establish  them  in 
that  which  they  had  received.  He  counts  it  safe  to 
write  the  same  things  to  them,  Phihp.  iii.  1  ;  even  the 
same  which  they  had  heard  before.  Hereby  he 
watered  what  had  been  sown  amongst  them.  Whether 
the  seed  of  the  gospel  had  been  cast  among  these 
Hebrews  by  himself  or  some  other,  he  doth  not  de- 
clare ;  but  certain  it  is,  that  that  precious  seed  bad 
been  cast  among  them.  They  had  heard  the  gospel ; 
he  doth  here  water  it,  that  the  crop  may  be  the  more 
plentiful. 

For  this  end,  he  calls  upon  them  to  give  heed 
thereto,  'j^oai^av,  adhihere  sc.  animnm.  This  is  the 
interpretation  of  one  Greek  word,  but  a  compound  one, 
which  signifieth  to  set  a  man's  mind  on  a  thing. 

I  find  it  used  in  the  New  Testament  in  a  double 
relation  :  1,  to  things  hurtful ;  2,  to  things  useful. 

In  the  former  respect  it  signifieth  to  beware,  or  to 
take  heed  of  a  thing  ;  as  'jrgoff£;^£rs,  '  Beware  of  false 
prophets,'  Mat.  vii.  15  ;  '^r^oai-^iTi  iauToTs,  '  Take  heed 
to  yourselves,'  Luke  xxi.  34. 

In  the  latter  respect  it  signifieth  to  give  heed,  or  to 
attend  ;  as,  '  They  gave  heed  to  those  things  which 
Philip  spake,'  Acts  viii.  G  ;  and  '  Lydia  attended  to 
the  things  which  were  spoken  of  Paul,'  Acts  xvi.  14. 
It  is  also  of  attending  to  the  duties  of  one's  calling. 
Hob.  vii.  13  ;  1  Tim.  iv.  13.  It  is  here  taken  in  the 
latter  sense,  and  intendeth  more  than  a  bare  hearing 
of  a  matter. 

This  being  applied  to  God's  word,  is  o] 
'roTi  axovirhTffij  aorist.  particip.  past. 


manner  of  slighting  it,  whether  by  contempt  or  neglect 
of  it.  He  that  despiseth  the  word  of  the  Lord,  Num. 
XV.  31,  and  they  that  speak  against  it,  Acts  xiii.  45, 
and  they  that  turn  away  their  ears  from  the  truth, 
2  Tim.  iv.  4,  and  they  that  make  light  of  the  offer  of 
grace,  Mat.  xxii.  4,  5,  and  they  whose  hearts  are  to 
the  word  as  the  wayside,  or  the  stony  or  thorny  ground 
to  the  seed.  Mat.  xiii.  19,  &c.,  do  all  of  them  that 
which  is  contrary  to  this  duty  ;  they  do  not  give  such 
heed  to  the  word  as  is  here  required.  The  duty  here 
intended  is  a  serious,  firm,  and  fixed  setting  of  the 
mind  upon  that  which  we  hear;  a  bowing  and  bending 
of  the  will  to  yield  unto  it ;  an  applying  of  the  heart 
to  it,  a  placing  of  the  affections  upon  it,  and  bringing 
the  whole  man  into  a  holy  conformity  thereunto. 
Thus  it  compriseth  knowledge  of  the  word,  faith 
therein,  obedience  thereto,  and  all  other  due  respect 
that  may  any  way  concern  it,  2  Tim.  ii.  7  ;  Mat.  xv. 
10,  and  xiii.  23  ;  Acts  iv.  4,  and  xvi.  14. 

The  comparative  particle,  ■n-ioiasorlou:,  '  more  ear- 
nest,' further  sheweth  that  a  diligent  attention  is  here 
intended.  The  positive  in  Greek,  ■^riPiaaov,  signifieth 
that  which  is  more  than  usual  or  ordinary  ;  that  which 
excelleth  or  exceedeth.  It  is  translated  '  advantage,' 
Rom.  iii.  1,  and  '  above  measure,'  Mark  x.  26.  It 
hath  reference  both  to  that  which  is  good,  and  also  to 
that  which  is  evil,  and  signifieth  an  exceeding  in  the 
one  and  in  the  other.  In  setting  out  Christ's  gift,  it 
is  translated  '  abundantly,'  •^eoiason  iy^oiaiv,  John  x.  10 ; 
and  in  aggravating  Paul's  rage,  it  is  translated  '  ex- 
ceedingly,' 'nioiesui.  Acts  xxvi.  11  ;  and  in  Peter's 
over-confident  profession,  '  vehemently,'  'va  Tioiasou, 
Mark  xiv.  31. 

The  comparative  degree  addeth  much  emphasis,  and 
intendeth  a  greater  care  and  endeavour  about  the 
matter  in  hand  than  in  any  other  thing  ;  as  if  he  had 
said,  More  heed  is  to  be  given  to  the  gospel  than  to 
the  law  ;  more  to  the  Son  than  to  any  servant ;  for 
he  speaks  of  the  gospel  preached  by  Christ. 

It  may  be  here  put  for  the  superlative  degree,  and 
imply  the  greatest  heed  that  may  possibly  be  given, 
and  the  best  care  and  diligence  and  utmost  endeavour 
that  can  be  used.  Thus  it  is  said  of  the  Scriptures, 
'  We  have  a  more  sure  word,'  /Ss/Sa/oVseoi/,  that  is,  a 
most  sure  word,  2  Peter  ii.  19.  Thus  this  very  word 
in  my  text  is  oft  put  for  the  superlative  degree  ;  as 
where  Paul  saith  of  himself,  '  In  labours  more  abun- 
dant (vi^ifsoTsoioi),  in  prisons  more  frequent,'  that  is, 
most  abundant,  most  frequent,  2  Cor.  xi.  23. 

Hereby,  as  he  doth  incite  them  for  the  future  to 
make  the  best  use  that  possibly  they  can  of  the  gospel 
that  had  been  preached  unto  them,  so  he  gives  a  secret 
and  mild  check  to  their  former  negligence,  implying 
that  they  had  not  given  formerly  such  heed  as  they 
should  have  done  to  so  precious  a  word  as  had  been 
preached  unto  them,  but  had  been  too  careless  there- 
abouts, which  he  would  have  them  redi-ess  for  the 
future. 


GOUGE  ON  HEBUEWS. 


[ClIAP.  II. 


Sec.  6.   OJ  the  daiiun/e  of  iieiikcliiir/  the  (jn^jiel. 
To  ei)fi)i-ce  that  dilig.'DCo  in  giving  heed  to  the   | 
gospel,   the   apostle  addelh  the   damage  which   mnj- 
lollow  upon  neglect  thereof,  in  these  words,  '  lest  at   ' 
ail}'  time  we  should  let  them  slip.  I 

The  Greek  word  T.a^aiiu>i/j.iv,  translated  let  slip,  is   ; 
not  elsewhere  to  be  I'uund  iu  the  New  Testament.     It 
siguilieth  to  ftmv  besides,^  as  waters  that  flow  besides 
a  place.     The  word  preached,  if  it  be  not  well  heeded, 
w.ll  pass  clean  besides  us,  and  do  us  no  good  at  all. 

The  word  also  may  signify  to  flow  through  a  thing,  i 
as  water  put  into  a  colander  or  riven  di^h,  it  slips 
through  or  runs  out ;  thus  it  is  quickly  lost  and  duth 
no  good.  The  Greek  word  here  used  is'  used  by  the 
Greek  LXX,  Th  iJ-n  -a.^iu>i;,  Prov.  iii.  21,  and  op- 
posed to  keeping  sound  or  safe. 

A  forgetful  memory  may  fitly  be  resembled  to  a 
colander ;  a  colander  lets  out  water  as  fast  as  it  re- 
ceiveth  it. 

An  apostle  resembles  a  forgetful  hearer  to  '  one 
that  beholdeth  his  natural  face  in  a  glass,  and  goeth 
away,  and  straightway  forgetteth  what  manner  of  man 
he  was,'  James  i.  23,  24.  Both  resemblances  tend 
to  the  same  purpose,  which  is,  to  demonstrate  the 
unprofitableness  of  negligent  and  careless  hearers. 

The  fault  here  intimated  is  contrary  to  that  duty 
which  is  enjoined,  in  these  words,  '  settle  it  in  your 
hearts,'  Luke  xxi.  14. 

Because  this  act  of  slipping  out,  or  sliding  by,  is 
here  spoken  of  persons,  not  of  things,  as  if  it  had  been 
thus  translated,  '  lest  we  slip  out,'  thus  some  expound 
it,  lest  we  perish,  as  waters  that  slip  out  of  the  channel 
are  soon  dried  tip.  This  interpretation  is  confirmed 
by  these  kind  of  speeches  :  '  We  must  needs  die, 
and  are  as  water  spilt  on  the  ground,  and  cannot  be 
gathered  up  again,'  2  Sam.  xiv.  14;  'I  am  poured 
out  like  water,'  P.<.  xxii.  14  ;  '  The  waters  fail  from 
the  sea,  and  the  flood  decayetb  and  drieth  up,'  Job. 
xiv.  11  ;  '  They  are  dried  up,  they  are  gone  away  from 
men,'  Job.  xxviii.  4. 

In  the  general  both  senses  tend  to  the  same  pur- 
pose, namely,  to  demonstrate  the  damage  that  followeth 
upou  neglect  of  the  gospel. 

The  preaching  of  the  gospel  is  by  God's  institution 
'  the  power  of  God  unto  salvation,'  Rom.  i.  10.  The 
damage,  that  it  proves  altogether  fruitless. 

In  the  former  sense  the  gospel  is  to  them  that  hear 
it  as  lost.  In  the  latter  sense  they  themselves  that  hear 
it  are  lost,  and  miss  of  the  salvatiun  which  the  gospel 
bringeth  unto  them.  Snch  hearers  were  they  of 
whom  these  and  other  like  complaints  have  been 
made  :  '  Oh  that  my  people  had  hearkened  unto  me  ! ' 
Ps.  Ixxxi.  13  ;  '  Forty  years  long  was  I  grieved  with 
this  generation,"  Ps."  xcv.  10;  'I  have  laboured  in 
vain,  I  have  spent  my  strength  for  nought,'  Isa.  xlix. 
4 ;  '  0  Jerusalem,  Jerusalem,   how  oft  would  I  have 

'  rufi,  printer,  fuai,Jluo. 


gathered  thee  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  je  would  not !'  Mat. 
xxiii.  37. 

This  phrase,  lest  at  any  time,  is  the  interpretation 
of  one  Greek  word,  which  though  sometimes  it  im- 
ports a  doubtfulness,  or  a  peradventure,  as  we  speak, 
and  is  translated  kit  hiijilij,  Luke  xiv.  29,  if  peradven- 
ture, 2  Tim.  ii.  25,  yet  it  doth  not  so  always.  AVhere 
it  is  said,  '  lest  at  any  time  thou  dash  thy  foot  against 
a  stone,'  Mat.  iv.  6,  it  is  most  certain  that  if  the 
angels  kept  us  not,  we  should  dash  our  ftot  against 
stones.  And  where  it  is  said,  '  lest  at  any  time  they 
should  see  with  their  eyes,'  Mat.  xiii.  15,  it  is  certain 
that  they  whose  eyes  are  closed  shall  not  see  with 
their  ejes.  And  also  where  it  is  said,  '  Tike  heed 
lest  there  be  an  evil  heart,'  vcr.  12,  assuredly  there 
will  be  an  evil  heart  in  them  that  do  not  take  heed. 
So  assuredly  they  who  are  negligent  hearers  of  the 
gospel  will  lose  the  profit  thereof.  And  though  for  a 
while  they  may  retain  it  in  their  minds  and  memories, 
yet  it  will  some  time  or  other  be  lost,  unless  they  give 
"the  more  diligent  heed  thereto.  Fitly,  therel'ore,  is 
this  circumstance  of  time  expressed,  '  lest  at  any  time.' 
Of  this  phrase  see  more  Chap.  iii.  12,  Sec.  125. 

Sec.  7.  0/lhe  resolutions  and  instructions  o/Heb. 
ii.  1. 

Therefore  tuc  ovght  to  give  thu  more  earnest  heed  to 
the  Ihini/s  whieh  we  have  heard,  lest  at  any  time  toe 
should  let  them  slij}. 

This  text  doth  iu  part  set  out  the  use  to  be  made 
of  the  gospel.  There  are  two  observable  things  there- 
in to  bo  considered : 

1.  The  inference  of  it  upon  that  which  goes  before, 
dia  toZto,  therefore. 

2.  'J'he  substance  thereof  in  the  rest  of  the  verso. 
Concerning  the  substance  there  is  observable  : 

1.  A  duty  prescribed. 

2.  A  motive  used  to  enforce  the  same. 
About  the  duty  we  may  distinctly  note, 

1.  The  matter  whereof  it  consisteth. 

2.  The  manner  of  expressing  it. 
In  the  matter  is  distinctly  noted, 

1.  An  act  enjoined,  '^ioesytiv,  to  give  heed. 

2.  The  object  thereof,  anouciiiei,  the  things  which 
tie  hare  heaid. 

Both  these  are  amplified  by  the  persons  who  exhort 
and  are  exhorted,  ij.aa,-,  ««. 
The  manner  declares, 

1.  The  necessity  of  the  point,  &u,  ought. 

2.  The  diligence  to  bo  used,  !r£»/ffaori;w;,  more 
earnest. 

The  motive  is  taken  from  the  damage  that  is  like 
to  follow  upon  neglect  of  the  duty  prescribed,  /irj-on, 
lest. 

That  damage,  as  it  is  propounded,  admits  a  doable 
consideration  : 

1.  The  loss  of  the  word  that  is  heard. 


Ver.  2-t.] 


GOUGE  OX  HEBREWS. 


93 


2.   The  loss  of  the  parties  tbat  negligently  Lear  it, 
lest,  wasajlui^ji/,  ti-e  .■i/ioiihl  let  them  slip. 
This  is  amplified  by  the  time,  at  any  time. 

Doctrines  arising  out  of  verse  1. 

I.  Use  is  to  he  added  to  doctrine.  The  five  first 
verses  of  this  chapter  do  expressly  lay  down  a  main 
use  of  the  doctrine  of  Christ's  excellency  set  out  in 
the  former  chapter. 

II.  Tlie  more  excellent  tJie  teacher  is.,  the  more  is  his 
word  to  he  rerjarhd.  This  ariseth  out  of  this  infer- 
ence therefore.  Because  God  spake  to  us  Christians 
by  his  Son,  therefore  we  must  the  more  heed  him.  See 
Sec.  2. 

III.  Due  attention  is  to  he  </iven  to  God's  word.  The 
aft  whereby  the  duty  here  required  is  expressed  in 
this  phrase,  '  give  heed,"  proves  as  much.    See  Sec.  5. 

IV.  Greater  attention  is  to  be  given  to  the  rjospel. 
It  is  the  gospel  whereunto  this  word  of  comparison, 
more  earnest,  hath  reference.     See  Sec.  5. 

v.  Mutters  of  weight  again  and  again  delivered  are 
to  ho  attended,  unto.  This  is  intended  under  the  ex- 
pressing of  the  object  here  set  down  in  the  time  past, 
have  heard.  '  The  things  which  we  have  heard.'  See 
Sec.  5. 

VI.  We  are  hound  to  perform  duttj  ansv:erahh  to  the 
i;  means  afforded.  There  is  a  necessity  intimated  in 
11  this  word  ought.  It  is  no  arbitrary  matter  ;  a  neces- 
\\      Bity  lieth  upon  us  so  to  do. 

i  VII.   In  provla'ng  others  to  duty,  lue  ought  to  incite 

'!  ourselves.  See  Sec.  3.  The  apostle  includeth  him- 
self together  with  others,  by  using  the  first  person  of 
the  plural  number,  we.     See  Sec.  4. 

VIII.  The  henejil  ofthegospel,  if  it  heslighthj  heedcrl, 
may  he  lost.     See  Sec.  6. 

IX.  il/ert  that  hear  the  gospel  may  he  lost.  These 
two  last  doctrines  I  gather  from  the  various  acceptions 
ol'  the  word  translated  let  slip.     See  Sec.  6. 

X.  The  fault  of  losing  the  henefit  of  the  gospel  is  in 
l':ose  that  har  it.  The  manner  of  inferring  the  motive 
11 1  111]  the  duty  thus,  lest  loe  shoxdd,  declares  as  much. 

.    Sec.  G. 

'-.  I.    What  is  not  at  once  lost,  may  he  lost  at  another 
v.     This  is  intended  under  this  phrase,  lest  at  any 
tunc.     See  Sec.  6. 

See.  8.  0/  the  apostle's  manner  of  enforcing  his 
matter. 

Ver.  2.  For  if  the  word  spoken  hy  angels  was  sled- 
fast,  and  every  transgression  and  disobedience  received  a 
just  rocnmpence  of  reward  ; 

Vor.  3.  How  shall  ue  escape,  if  ue  neglect  so  great 
sid  ration  ;  uhich  at  the  first  began  to  be  spoken  by  the 
Lord,  and  was  confirmed  unto  us  by  them  that  heard 
him  ; 

Ver.  4.  God  also  bearing  them  witness,  both  with  signs 
and  uonders,  and  vilh  divers  miracles,  and  gifts  of  the 
Holy  Ghost,  according  to  Itis  oun  uill. 


The  first  particle  of  tliis  text,  as  our  English  sets  it 
down,  being  a  causal  conjunction  y«f,/!/r,  sheweth  that  it 
follows  as  a  reason  of  thiit  w-hich  went  before;  a  reason 
to  per.suade  the  Hebrews  to  attend  diligently  to  the 
gospel.  The  apostle  useth  one  motive  before,  Sec.  6. 
He  addeth  this  to  enforce  them  the  further  to  observe 
his  instruction,  and  that  not  only  by  adding  one  reason 
to  another,  as  two  blows  strike  a  nail  deeper  in  than 
one,  but  by  producing  another  more  forcible  motive 
than  the  former. 

The  former  motive  waa  taken  from  a  damage,  namely, 
loss  of  a  benefit  which  might  have  been  received  by 
well  heeding  the  gospel ;  but  this  is  vengeance,  sore 
vengeance,  even  sorer  than  the  vengeance  which  was 
wont  to  be  executed  under  the  law,  as  the  interrogation 
in  the  third  verse  doth  plainly  demonstrate. 

The  next  particle  h,  if  though  it  be  a  conditional 
conjunction,  yet  doth  it  not  always  leave  a  matter  in 
suspense  and  doubt,  as  if  there  were  question  thereof 
whether  it  should  be  so  or  no.  It  is  oft  used  to  lay  down 
a  sure,  certain,  infallible,  undeninble  ground  to  infer  an- 
othertruth thereupon.  Where Christsaith,  'Iflsaythe 
truth,  why  do  ye  not  believe  me  ?'  John  viii.  46.  He 
maketh  no  question  of  what  he  spake,  whether  it  were 
true  or  no,  but  layeth  it  down  as  an  unquestionable 
point  that  he  spake  truth,  and  thereupon  he  aggravated 
their  unbelief. 

If  this  manner  of  arguing  be  put  into  a  syllogistical 
form,  this  will  appear  most  clearly  thus  : 

If  I  speak  truth,  you  ought  to  believe  me  ; 

But  I  speak  truth  ;  therefore  ye  ought  to  believe  me. 

So  here,  if  slighting  the  woid  of  angels  were  sorely 
puuished,  much  more  shall  the  slighting  of  Christ's 
word  be  punished. 

This  manner  of  arguing  shews  that  the  apostle's 
argument  is  taken  a  minori  ad  majus,  from  the  less 
to  the  greater  ;  for  it  was  a  less  sin  to  slight  the  word 
of  angels  than  the  word  of  Christ. 

Of  this  kind  of  conditional  expression,  see  Chap.  iii. 
5,  C,  Sec.  GO  :  see  also  The  Saints'  Hacrijice  on  Ps. 
exvi.  14,  sec.  90. 

Sec.  9.   Of  the  word  spolcen  ly  angels. 

Viy  the  word  spoken  by  angels,  6  &i  dy/iXuv  XaXrihii 
\6yo;,  is  in  general  meant  that  message  or  errand,  as 
we  speak,  which  angels  brought  from  God  to  men, 
even  so  much  of  God's  will  as  he  was  pleased  to  reveal 
to  men  by  the  ministry  of  angels. 

Of  angels  and  their  several  functions,  see  chap.  i. 
Sees.  70,  71,  82,  &c. 

Some  restrain  the  word  here  intended  to  the  law 
delivered  on  mount  Sinai,  and  for  that  purpose  allege 
Acts  vii.  53,  and  Gal.  iii.  19. 

Again,  some  say  that  the  law  is  not  here  meant,  and 
that  upon  these  grounds  : 

1.  That  God  himself  delivered  it;  for  it  is  ex- 
pressly said  in  relation  to  the  moral  law,  '  God  spake 
all  these  words,'  Exod.  xx.  1  ;  and  in  the  preface  of 


94 


GOUGE  ON  HEBREWS. 


[Chap. 


that  law,  be  tliat  gave  it  saith,  '  I  am  the  Lord  Ih}- 
God,'  &c.,  Exod.  XX.  2. 

2.  That  Christ  the  Son  of  God  delivered  it,  for  of 
him  spcaketh  this  apostle  in  these  words  :  '  Whose 
voice  then  shook  the  earth,'  Heb.  xii.  26.  He  there 
hath  reference  to  the  law. 

3.  That  Moses  delivered  it ;  for  it  is  expressly  said, 
'  The  law  was  given  by  Moses,'  John  i.  17. 

The  seeming  differences  about  the  giving  of  the  law 
may  easily  be  reconciled  by  a  due  observing  of  the 
different  respect  wherein  the  one  and  the  other  is  said 
to  deliver  the  law. 

1.  The  Son  of  God  is  true  God,  even  Jehovah,  as  hath 
been  shewed  out  of  the  former  chapter,  Sees.  107,  1*28, 
BO  as  what  is  done  or  said  by  the  Son,  is  done  or  said 
by  the  true  God.  Besides,  the  Father  doth  what  he 
doth,  and  speaketh  what  he  speaketh,  by  the  Son  ;  and 
the  Son  doth  and  speaketh  all  from  the  Father.  So  as 
the  law  may  well  be  said  to  be  delivered  by  God,  and  by 
the  Son  of  God,  without  any  seeming  contradiction  at  all. 

2.  As  for  that  which  is  spoken  of  Moses,  that  the 
law  was  given  by  him,  it  is  to  be  taken  ministerially 
and  secondarily.  God  having  published  the  law  on 
mount  Sinai,  afterwards  wrote  it  in  two  tables,  which 
he  gave  to  Moses,  and  Moses  in  his  name  gave  it  to 
the  people.  In  like  manner  God  made  known  all  the 
other  laws,  both  ceremonial  and  judicial,  to  Moses 
fii'st,  and  then  Moses  from  the  Lord  declared  them  to 
the  people. 

3.  Whatsoever  can  be  said  of  angels  delivering  the 
law,  it  must  needs  be  taken  ministerially.  This  phrase, 
'  They  received  the  law  by  the  disposition  of  angels,' 
may  be  thus  taken,  '  in  the  troops  of  angels,'  or  '  among 
the  hosts  of  angels.'  The  Greek  word  translated  dis- 
position is  of  the  plural  number,  ii;  /^larayac,  and 
sometimes  signifieth  companies  disposed  together,  or 
set  in  order.'  It  is  said  that  in  the  delivering  of  the 
law,  '  the  Lord  came  with  ten  thousands  of  saints,' 
Deut.  xxxiii.  2.  These  saints  were  holy  angels,  even 
those  '  twenty  thousand  thousands  of  angels,'  men- 
tioned on  the  like  occasion,  Ps.  Ixviii.  17.  'This  phrase 
also,  '  the  law  was  ordained  by  angels,'  Gal.  iii.  19, 
may  be  taken  to  be  amonfj  angels,  who  attended  the 
Lord  in  delivering  the  law,  as  they  will  attend  him  in 
his  coming  to  judgment.  Mat.  xxv.  81.  Hereof  see 
more  on  the  first  Chap.  sec.  96.  The  apostle,  there- 
fore, may  hero  have  reference  to  the  law,  and  that  may 
be  one  '  word  of  angels '  here  meant.  But  this  must 
not  be  restrained  only  to  the  giving  of  the  law,  but 
rather  extended  to  other  particulars  also,  which  at 
other  times  angels  delivered  from  God  to  men  ;  for 
before  the  gospel  was  established  in  tlie  Christian 
church,  God  frequently  delivered  his  will  to  men  by 
the  ministry  of  angels,  as  we  shewed  in  the  first 
chapter.  Sec.  90.  And  wheresoever  any  judgment  was 
executed  upon  any  person  for  any  light  esteem  of  that 

'  }.*raTrii<,inordinet  dispoiiert;  ii>r>rri/rrf-;sr»  — Herod 


message  which  was  brought  by  an  angel,  the  same  may 
be  here  understood  and  applied  to  the  point  in  hand. 

Sec.  10.  0/  the  respect  due  to  God's  word  by  any 
minister  delivered. 

Some'  take  the  word  angels  in  the  larger  sense,  for 
any  manner  of  messengers  from  God  that  brought  his 
word  to  his  people. 

Of  this  large  extent  of  an'/eh,  see  on  the  first  chap- 
ter. Sees.  79,  82. 

If  angels  be  here  thus  largely  taken,  under  the  word 
of  angels  may  be  comprised  everj^  declaration  of  God's 
will  by  any  minister,  whether  ordinary,  as  prophets' 
and  Levites,  or  extraordinary,  as  prophets,  or  celestial, 
as  the  heavenly  spirits.  For  the  word  or  message  of 
any  messenger  sent  of  God  is  to  be  received  as  spoken 
by  God  himself,  Isa.  xiii.  20,  Gal.  iv.  14, 1  Thes.  ii.  13. 

In  this  sense  the  comparison  will  lie  betwixt  the 
ministry  of  God's  word  before  the  exhibition  of  Christ 
and  after  it,  and  proves  the  ministry  of  the  word  since 
Christ  was  exhibited  to  be  the  more  excellent. 

This  comparison  will  well  stand  with  the  main  scope 
of  the  apostle,  which  is  to  incite  Christians  to  have 
the  gospel  and  the  ministry  thereof  in  high  esteem. 

But  that  which  the  apostle  hath  delivered  in  the 
former  chapter,  and  further  delivereth  in  this  chapter, 
ver.  5,  7,  16,  of  celestial  angels,  clearly  manifesteth 
that  such  heavenly  spirits  are  here  principally  intended. 

By  just  and  necessary  consequence  it  may  be  in- 
ferred that  the  word  of  all  God's  ministers  before  the 
time  of  the  gospel  was  such  as  the  word  of  angels  is 
here  said  to  be,  '  stedfast,'  &c. 

See.  11.   Of  the  stedfastness  of  God's  irord. 

Of  the  foresaid  word  of  angels,  it  is  said  that  it  was 
'  stedfiist,''  BiZaiog,  that  is,  firm,  stable,  inviolable, 
that  which  could  not  be  altered,  that  which  might  not 
be  opposed,  gainsaid,  or  neglected.  It  is  attributed  to 
God's  promise,  which  never  failed,  Rom.  iv.  16,  to  an 
anchor  that  fast  holdeth  a  ship,  Heb.  vi.  19,  and  to  a 
testament  ratified  by  the  testator's  death,  which  no 
man  altcreth,  Heb.  is.  17,  Gal.  iii.  15. 

The  reason  hereof  resteth  not  simply  on  the  autho- 
rity or  infallibility  of  angels  who  delivered  the  word, 
but  rather  on  the  authority  and  infallibility  of  the 
Lord  their  master  who  sent  them.  For  the  word  of 
an  angel  was  the  word  of  God,  as  the  word  of  the 
Lord's  prophet  was  the  word  of  the  Lord,  1  Sam.  xv. 
10,  and  as  the  word  of  an  ambassador  or  of  an  herald 
is  the  word  of  the  king  or  of  him  that  appointed  him  ; 
for  if  they  be  faithful,  as  good  angels  are,  they  will  de- 
liver nothing  but  that  which  is  given  them  in  charge  ; 
and  that  they  will  also  deliver  in  the  name  of  their 
master  that  sent  them. 

'  Heinsius  Exerc.  Sncr.  in  loc.  '  Qu.  'Priofts'? — Ed. 

'  See  Chap.  iii.  ver.  6,  Sec.  (i8.  Of  the  word  /}i^«i««.  see 
Sec.  26 ;  aud  of  the  uoun  fii^imm.  Bee  Chap.  vi.  16,  Sec. 
121. 


Ver.  2-4.J 


GOUGE  ON   HEBUEWS. 


The  word  of  angels  therefore  being  the  word  of  the 
Lord,  it  must  needs  be  stedfast.  For  with  the  Lord 
•  there  is  no  variableness,  neither  shadow  of  turning,' 
James  i.  17.  '  I  am  the  Lord,'  saith  God  of  himseU', 
'  I  change  not,'  Mai.  iii.  6. 

Sec.  12.  Of  the  sled/astness  of  the  several  kinds  of 
God's  laius. 

Some  object  the  abrogation  of  the  law,  which  is 
said  to  be  delivered  by  angels,  against  the  stedfast- 
ness  thereof. 

For  a  fuller  answer  hereunto,  I  will  endeavour  to 
shew  in  what  respect  the  several  kinds  of  God's  law 
may  be  said  to  be  stedfast,  notwithstanding  any 
abrogation  of  any  of  them. 

God's  law  is  distinguished  into  three  kinds  ;  judi- 
cial, ceremonial,  and  moral. 

1.  The  judicial  law  was  stedfast  so  long  as  the 
policy  to  which  the  Lord  gave  it  continued. 

2.  The  ceremonial  law  was  stedfast  till  it  was 
fully  accomplished  in  the  truth  and  substance  thereof, 
and  in  that  accomplishment  it  remains  everlastingly 
stedfast. 

3.  The  moral  law,  which  is  here  taken  to  be  espe- 
cially intended,  was  ever,  and  ever  shall  be,  a  stedfast 
iind  inviolable  law.  It  '  endureth  for  ever,'  Ps.  xis. 
!i.  This  is  it  of  which  Christ  thus  saith,  '  It  is  easier 
fi'i-  heaven  and  earth  to  pass,  than  one  tittle  of  the  law 
to  fail,'  Luke  xvi.  17. 

Indeed,  Christ  bath  purchased  for  such  as  believe 
in  him,  a  freedom  from  the  law,  in  regard  of  sundry 
circumstances,  such  as  these  : 

1.  In  regard  of  an  end  for  which  it  was  at  first 
instituted,  namely,  to  justify  such  as  should  in  them- 
selves perfectly  fulfil  it.  The  end  is  thus  expressed, 
'  The  man  which  doth  those  things  shall  live  by  them,' 
Uuui.  X.  5.  2'lie  wan,  namely,  he  himself,  in  his  own 
ji  rs(in  ;  not  by  another,  nor  a  surety  for  him.  IVhich 
dutli,  namely,  perfectly,  without  failing  in  any  parti- 
cular. Those  Ihinr/s,  namely,  all  the  things  in  their 
substance  and  circumstances,  that  are  comprised  in 
ill''  law.  Our  freedom  from  the  Liw  is  thus  expressed : 
'  Wo  have  beheved  in  Jesus  Christ,  that  we  might  be 
justified  by  the  faiih  of  Christ,  and  not  by  the  works 
of  the  law,'  Gal.  ii.  16. 

2.  In  regard  of  the  penalty  of  the  law,  which  is  a 
curse  for  every  transgression  ;  according  to  this  tenor 
till  roof,  '  Cursed  is  every  one  that  continueth  not  in 
ill!  things  which  are  written  in  the  book  of  the  law  to 
ilo  them,'  Gal.  iii.  10.  Our  freedom  from  this  curse 
is  thus  set  down:  '  Christ  hath  redeemed  us  from  the 
cniso  of  the  law,  being  made  a  curse  for  us,'  Gal.  iii. 
1:;  ;  and  thus:  'There  is  no  condemnation  to  them 
which  are  in  Christ  Jesus,'  Rom.  viii.  1. 

8.  In  regard  of  the  rigour  of  the  law,  which  accepts 
no  endeavours  without  absolute  perfection.  The 
tenor  of  the  curse  imports  as  much  ;  for  it  pronounceth 
every  one  cursed  that  continueth   not  in  all  things. 


Gal.  iii.  10.  Our  freedom  from  this  rigour  is  thus 
exemplified  :  '  If  there  be  first  a  willing  mind,  it  is 
accepted  according  to  that  a  man  hath,  and  not 
according  to  that  he  hath  not,'  2  Cor.  viii.  12. 

4.  In  regard  of  an  aggravating  power  which  the 
law  hfith  over  a  natural  man.  For  a  natural  man 
committeth  sin,  even  because  the  law  forbids  it  ;  and 
in  despite  of  the  law  ;  and  thus  the  law  makes  '  sin 
exceeding  sinful,'  Rom.  vii.  13.  From  this  we  are 
freed  by  the  grace  of  regeneration,  whereby  we  are 
brought  to  '  delight  in  the  law  of  God,  after  the 
inward  man  ;'  and  '  with  the  mind  to  serve  the  law  of 
God,'  Rom.  vii.  22,  25.  But  notwithstanding  our 
freedom  from  the  moral  law  in  such  circumstances  as 
have  been  mentioned,  that  law  remaineth  most  sted- 
fast and  inviolable  in  the  substance  of  it ;  which  is  an 
exact  form  and  declaration  of  that  which  is  good  and 
evil,  just  and  unjust,  meet  and  unmeet;  and  of  what 
is  due  to  God  or  man  ;  and  of  what  is  a  sin  against 
the  one,  and  a  wrong  unto  the  other. 

Herein  lieth  a  main  difference  betwixt  the  divine 
law,  and  all  human  laws.  These  are  subject  to 
alterations  and  corrections,  or  amendments ;  for 
which  end  parliaments  and  councils  are  oft  cou- 
vocated 

Sec.  13.  Of  the  respects  wheiein  the  word  of  angels 
mis  stedfast. 

The  word  of  angels  may  be  said  to  be  stedfast  in 
three  especial  respects. 

1.  In  the  event ;  in  that  whatsoever  they  declared 
by  prediction,  promise,  or  threatening,  was  answerably 
accomphshed. 

Of  predictions,  take  these  instances.  Gen.  xvi.  11, 
12,  and  xxxi.  11,  12  ;  Zech.  i.  9,  &c.  ;  Mat.xxviii.  5, 
7  ;  Acts  X.  3,  &c.  ;  Rev.  i.  1. 

Of  promises,  take  these,  Gen.  xviii.  10  ;  Judoes 
xiii.  3 ;  Mat.  i.  20  ;  Acts  xxvii.  23. 

Of  threateniugs,  take  these,  Gen.  xix.  18  ;  2  Kings 
i.  3,  4. 

These  particulars  are  sufficient  to  prove  the  point 
in  hand.  As  for  the  general,  I  dare  boldly  say,  that 
never  was  any  matter  of  history,  or  promise  of  good, 
or  threatening  of  judgment,  declared  by  an  angel,  but 
answerably  it  was  accomplished  ;  and  in  that  respect 
an  angel's  word  was  stedfast. 

2.  The  word  of  angels  was  stedfast  in  regard  of 
the  bond  which  bound  them  to  whom  any  duty  was 
enjoined,  or  direction  given,  to  observe  the  same.  For 
they  were  extraordinarily  sent  from  God  ;  yea,  they 
were  the  chiefest  of  God's  messengers.  Saints  there- 
upon believed  their  word,  and  obeyed  their  charge. 
As  Manoah,  Judges  xiii.  8,  12  ;  Elijah,  1  Kings  x.x. 
8;  2  Kings  i.  15;  the  Virgin  Mary,  Luke  i.  88; 
Joseph,  Mat.  i.  24,  and  sundry  others. 

3.  Their  word  was  stedfast  in  regard  of  the  penalty 
which  was  inflicted  on  such  as  believed  not,  or  obeyed 
not  their  word.     Hereof  see  Sees.  16,  17. 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Sec.  14.  Oj  Ihc  ih'ffijrcnce  lelwccn  (ra)isrjrcssion  and 
disi'liedience. 

Upon  the  stedfastiiess  of  God's  word,  though 
spoken  by  angels,  it  is  inferred  that  '  every  trans- 
gression and  disobedience  received  a  just  recompenee 
of  reward.'  This  inference  is  joined  to  the  sted- 
fastness  of  their  word  by  a  copulative  particle,  Kal, 
and  ;  which  shcweth  that  this  penalty  is  a  motive  to 
give  good  liced  to  their  word,  as  well  as  the  stedfist- 
ness  thereof,  and  that  it  is  an  efi'ect  that  will  assuredly 
follow  thereupon.  For  because  the  word  of  angels 
was  stedi'ast,  therefore  every  transgression  was  pun- 
ished. 

There  are  two  words  in  this  inference,  hamely,  caja- 
jSaci:,  tiansriressioii,  and  rraiay.or,,  disobedience,  which 
in  the  general  may  intend  one  and  the  same  thing ; 
and  yet  here  be  also  distinguished  by  their  degrees, 
yea,  and  by  their  kinds.  The  verb  rracafSanuv,  from 
whence  the  first  word  in  Greek  is  derived,  properly 
Bignifieth  to  puss  over  a  thiuri ;  metaphorically  having 
reference  to  a  law,  or  any  other  rule,  it  signifieth  to 
swerve  from  that  rule,  or  to  violate  and  break  that 
law,  rraoalSahiiv  tjji/  iiroXri-J,  Mat.  xv.  8.  In  this 
metaphorical  sense  this  word  is  oft  used  in  relation 
to  the  law  of  God,  and  put  for  any  breach  thereof, 
as  Kom.  iv.  15,  Gal.  iii.  19.  It  is  put  for  the  first 
sin  of  Adam,  Rom.  v.  14,  aud  for  Eve's  special  sin, 
1  Tim.  ii.  14. 

The  other  word,  according  to  the  notation  of  it  in 
Greek,  intimateth  a  turning  of  the  ear  from  that  which 
is  spoken  ;  and  that  with  a  kind  of  obstinacy  and 
contumacy  ;  as  where  Christ  saith  of  an  obstinate 
brother,  '  if  he  neglect  to  hear,'  ra^axoiiarj,  Mat.  sviii. 
17,  or  obstinately  refuse  to  hear. 

I  find  the  word  •za^ay.orj,  here  translated  disobedience, 
twice  opposed  to  a  willing  and  read//  obedience,  Ij'nay.rin, 
namely,  of  true  saints,  2  Cor.  x.  6,  and  of  Christ, 
Rom.  V.  19.  This  opposition  importeth  a  wilful  dis- 
obedience ;  or  a  contumacy,  as  some*  here  translate 
the  word. 

Others^  under  the  former  word  transfjression,  com- 
prise sins  of  commission  ;  and  under  the  latter  word, 
disobedience,  sins  of  omission.  For  the  verb  from 
whence  the  latter  word  is  derived,  signifieth  to  neglect 
or  refuse  to  hear.  Mat.  xviii.  17. 

There  is  questionless  a  difil'erence  betwixt  these  two 
words,  either  in  the  degrees,  or  in  the  kinds  of  dis- 
obedience ;  in  which  respect  the  universal,  or  (as  here 
it  is  used)  distributive  particle,  rraira,  erer;/,  is  pre- 
mised ;  to  shew  that  no  transgression,  great  or  mean, 
in  one  or  other  kind,  passed  unpunished. 

Let  not  any  think,  by  mincing  his  sin,  to  escape 
pniiishment.  A  prophet  having  reckoned  up  a  cata- 
logue of  sins,  some  greater,  some  lighter,  makcth  this 
inference,  '  If  a  man  do  the  like  to  any  one  of  these 

'  Bozn. 

'  trccfafiaeis,  Iransgreasio  prohililionum  ;  racaxif,,  omissio 
praeeplorum — I'arxus  in  loc. 


things,  he  shall  surely  die,'  Ezek.  xviii.  10,  13. 
Every  particular  branch  of  God's  law  is  as  a  distinct 
link  of  a  chain  ;  if  any  one  link  fail,  the  whole  chain 
is  broken.  The  will  of  the  law-maker  is  disobeyed  in 
every  transgression,  James  ii.  10,  11.  Heroin  lieth 
a  main  ditl'erence  betwixt  a  faithful  servant  of  God, 
and  a  formal  possessor  ;  the  former  makes  conscience 
of  every  sin,  the  latter  of  such  only  as  are  less  agree- 
able to  his  own  corrupt  humour,  or  such  as  he  con- 
ceiveth  most  damageable  to  himself. 

Sec.  15.  Of  punishments  on  transtjressors. 

The  memorable  judgments  executed  on  the  Israelites 
after  the  law  was  given  unto  them  on  mount  Sinai,  do 
give  evident  proof  of  the  divine  vengeance  which  was 
executed  on  the  transgressors  thereof.  Many  of  those 
judgments  are  reckoned  up  together,  1  Cor.  x.  5,  <S:c. 

I  will  endeavour  further  to  exemplifj-  the  same  in 
particular  judgments  executed  on  the  transgressors  of 
every  one  of  the  particular  precepts,  or  of  denunci- 
ations of  judgments  against  them. 

1 .  Moses  and  Aaron,  for  their  transgressions  against 
the  first  commandment,  because  they  believed  not,  but 
rebelled  against  God's  word,  died  in  the  wilderness, 
and  entered  not  into  Canaan,  Num.  xx.  12,  34. 

2.  The  Israelites  that  worshipped  the  golden  calf, 
Exod.  xxxil.  6,  28,  and  joined  themselves  unto  Baal- 
Peor,  Num.  xxv.  8-5,  and  the  sons  of  Aaron,  that 
offered  strange  fire,  Lev.  x.  1,  2,  were  all  destroyed 
for  their  idolatry  against  the  second  commandment. 

3.  The  blasphemer  against  the  third  commandment 
was  stoned.  Lev.  xxiv.  11,  23. 

4.  He  that  gathered  sticks  upon  the  Sabbath  day 
was  also  stoned  for  violating  the  fourth  commandment. 
Num.  XV.  32,  8G. 

5.  Korah,  Dathan,  and  Abiram,  with  such  ns  took 
part  with  them,  perished  for  breaking  the  fifth  com- 
mandment in  rising  up  against  Moses  and  Aaron,  their 
governors  in  state  and  church.  Num.  xvi.  8,  82,  35. 

6.  A  murderer  was  to  be  put  to  death,  and  not 
spared,  Num.  xxxv.  31. 

7.  Zimri  and  Cosbi  were  suddenly  slain  together 
for  their  impudent  filthiness,  and  the  people  that  com- 
mitted whoredom  with  the  daughters  of  Moab,  Num. 
xxv.  1,  8,  9. 

8.  Achan,  for  coveting  and  stealing  what  God  had 
forbidden,  was  destroyed,  with  all  that  belonged  to 
him,  Joshua  vii.  21,  24,  25. 

9.  A  false  witness  was  to  be  dealt  withal,  as  he  had 
thought  to  have  done  to  his  brother,  Deut.  six.  19. 
His  doom  is  this,  '  He  shall  not  be  unpunished ;  he 
shall  perish,'  Prov.  xix.  5,  and  xxi.  28. 

Not  to  insist  on  any  more  particulars,  these  and  all 
other  transgressions,  together  with  their  punishment, 
are  comprised  under  these  words,  '  Cursed  be  he  th  it 
contirmetb  not  all  the  words  of  this  law  to  do  them,' 
Dent,  xxvii.  2G. 

Instances  of  particular  judgments  on  such  as  be- 


Ver.  2-4.] 


GOUGE  ON  HEBREWS. 


97 


lieved  not,  or  disobe5-ed  the  message  that  was  brought 
unto  them  by  angels,  are  old  Zaeharias,  who  was 
struck  dumb,  Luke  i.  20,  and  Lot's  wife,  who  was 
turned  into  a  pillar  of  salt.  Gen.  sis.  17,  26. 

'  Now  all  these  things  were  our  esamples,  and  are 
written  for  our  admonition,  upon  whom  the  ends  of 
the  world  are  come,  1  Cor.  s.  6,  11. 

Angels  are  not  now  sent  to  us  ;  yet  are  the  minis- 
ters of  God's  word  sent  unto  us  of  God.  The  Lord 
that  sends  is  rather  to  be  respected  than  the  mes- 
sengers that  are  sent.  That,  therefore,  which  is  here 
said  of  recompensing  disobedience  to  the  word  of 
angels,  may  be  applied  to  all  disobedience  against  any 
minister  sent  of  God,  John  siii.  20,  Luke  s.  16. 

Sec.  16.    Of  the  reward  of  transr/ressors. 

The  judgment  on  transgressors  is  thus  espressed, 
'  received  a  just  recompence  of  reward.' 

This  phrase,  recompence  of  reward,  is  the  interpre- 
tation of  one  Greek  word, /i/ffJaTo&ff/at,  but  a  compound 
word,  and  so  compriseth  under  it  two  words,  whereof 
the  one,  d'TroSidotai,  signifietb  a  rendering  ;  the  other, 
/iieDog,  a  reward.  The  verb  whence  it  is  derived,  /j^icSo- 
boTih,  signiiieth  to  give  a  reward. 

These  two  words,  render,  reward,  are  sometimes 
distinctly  set  down  without  composition,  as  d^odos  toi. 
[iiskti;  boZwu  rU  /j.i'sky,  Mat.  xx.  8,  Rev.  si.  18. 

He  that  hath  the  office  or  power  to  give  or  render 
a  reward  is  styled  (iiaSaTodorrjC,  a  rewarder,  Heb.  si.  6. 
Sec.  23. 

The  word  used  in  this  test,  I  find  three  several 
times  in  this  epistle,  as  here,  and  chap.  s.  35,  Sec. 
132  ;  and  si.  26,  Sec.  123  ;  in  all  which  it  implieth  a 
reward  whereby  somewhat  is  recompensed. 

The  word  /a/  eSo;,  translated  reward,  is  diversely  taken, 
according  to  the  persons  to  whom,  and  work  for  which, 
it  is  given.  If  to  a  person  accepted  of  God,  for  a  work 
approved  by  him,  it  importeth  such  a  reward  as  com- 
priseth under  it  grace,  mercy,  blessing.  If  to  a  wicked 
person,  for  an  evil  work,  it  intendetb  a  fearful  revenge, 
and  compriseth  under  it  anger,  terror,  curse.  Christ 
useth  this  word  in  an  indefinite  sense,  which  in  one 
case  may  be  applied  one  way,  in  another  case  another 
way.  '  My  reward  is  with  me,'  saith  Christ,  '  to  give 
every  man  according  to  his  work,'  Rev.  xii.  12.  As 
men  and  their  works  are  diiferent,  some  good,  some 
evil,  so  is  Christ's  reward  diiferent.  The  reward  of 
the  good  is  eternal  life  ;  and  of  the  evil,  indignation 
and  wrath,  Rom.  ii.  6-8. 

In  regard  of  this  difference,  we  read  of  /t/ir^ov  dixdiov, 
'  the  reward  of  a  righteous  man,'  Mat.  x.  41,  and  of 
/i/ffJoD  7^5  airA.la.g,  '  the  reward  of  iniquity,'  Acts  i.  18, 
or  '  the  reward  of  unrighteousness,'  which  is  also 
called  '  the  wages  of  unrighteousness,'  2  Peter  ii.  13, 
15.  In  this  latter  sense  the  word  is  here  used,  and 
importeth  revenge. 

Judgment  exL-cuted  on  the  wicked  for  their  wicked- 
ness, is  called  a  reward,  because  it  is  as  due  unto  him. 


as  the  reward  which  useth  to  be  given  to  a  diligent 
and  a  faithful  labourer  is  due  to  him. 

This  word  in  Greek  is  used  to  set  out  that  which 
the  labourers  in  the  vineyard  recjeived  for  their  labour, 
and  is  translated  hire,  rh  fiiaiov.  Mat.  sx.  8. 

There  is  another  Greek  word,  o-^<j!iviov,  translated 
wages  ('  the  wages  of  sin  is  death,'  Rom.  vi.  23), 
which  doth  somewhat  more  fully  set  out  the  reason  of 
this  word  reward,  applied  to  workers  of  evil.  It  is 
taken  from  the  allowance  or  pay  which  is  given  to 
soldiers.  Annona  qua  niiUtihus  in  sinr/nlus  menses  da- 
hatur.  In  this  proper  signification  it  is  used,  Luke 
iii.  14,  and  translated  wages  or  allowance. *  It  is  also 
used,  1  Cor.  is.  7,  and  translated  charges.  That  word 
is  likewise  used  for  allowance  due  to  a  minister  of  the 
word,  2  Cor.  si.  8. 

Both  this  word  turned  wages,  and  also  the  other,  re- 
ward, intend  that  which  is  due  to  the  thing  for  which 
it  is  given.  Reward  is  due  to  the  evil  works  of  unbe- 
lievers upon  desert ;  but  to  the  good  works  of  believers 
upon  God's  gracious  promise  and  faithfulness  in  mak- 
ing his  word  good. 

Sec.  17.  Of  the  jnst  punishment  of  transgressors. 

To  shew  that  punishment  on  transgressors  is  most 
due,  this  epithet,  hSixov,  just,  is  premised,  thus,  '  a 
just  recompence  of  reward.'  Therefore,  the  damna- 
tion of  such  is  also  said  to  be  just,  &ixam,  Rom.  iii 
8,  and  that  '  it  is  a  righteous  thing  with  God  to  re 
compense  tribulation  to  them,'  2  Thes.  i.  6.  And  in 
this  respect  the  judgment  of  God  is  said  to  be  right- 
eous, Rom.  ii.  5.  It  is  but  one  word  in  Greek,  ir/.aia- 
x^ieia,  that  setteth  out  '  a  righteous  judgment.'  It  is 
compounded  of  these  two  words,  righteous,  judgmeit 
and  shews  that  righteousness  is  inseparable  from  God's 
judgment  :  his  judgment  is  always  righteous. 

It  must  needs  be  so,  because  God,  that  rendereth 
the  recompence,  is  a  most  just  judge.  Gen.  sviii.  25, 
Ps.  is.  8,  Rom.  iii.  6. 

"Why,  then,  may  some  say,  are  not  all  transgressors 
punished  ?  for  experience  of  all  ages  giveth  proof  that 
many  transgressions  and  transgressors  have  from  time 
to  time  been  passed  over. 

To  remove  this  scruple,  we  must  distinguish  be- 
twixt believers  and  others. 

Christ,  as  a  surety,  hath  received  a  just  recompence 
of  reward  for  all  the  transgressions  of  all  such  as  have 
believed  in  him,  or  shall  believe  in  him.  Besides,  the 
Lord,  in  wisdom  and  love  to  such,  olt  taketh  occasion 
from  their  transgressions,  to  inflict  temporary  punish- 
ments on  them,  not  in  revenge,  nor  for  satisfaction, 
but  for  their  spiritual  profit,  Heb.  xii.  10. 

Unbelievers  that  receive  not  a  recompence  of  reward 
for  their  evil  deeds  in  this  life,  have  their  recompence 
treasured  up  to  the  full  against  that  day  which  is 
styled  '  the  day  of  the  righteous  judgment  of  God,' 
Rom.  ii.  5. 

'  Tx  i^uvia,  salaria,  stipend'.a  merita  milil.'oe. 

G 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Thus  sooner  or  later,  in  one  kind  or  other,  '  every 
transgression  and  disobedience  receiveth  a  just  recom- 
pence  of  reward.' 

Transgression  is  said  to  receive  a  reward,  because 
the  transgressor  receiveth  it,  and  that  for  his  trans- 
gression. 

Transgression,  therefore,  by  a  metonymy  of  the 
effect,  is  put  for  a  transgressor.  A  transgressor  is 
said  to  receive  the  reward  here  intended,  not  as  a  will- 
ing act  on  his  part,  but  as  it  is  a  due  debt,  and  so  to  be 
received  ;  for  punishment  is  as  justly  due  to  a  trans- 
gressor, as  any  good  reward  to  him  that  doth  that 
which  is  required  of  him.  Punishment  is  a  satisfac- 
tion for  a  transgression,  even  as  for  a  debt  that  is 
due ;  in  which  respect  sins  and  transgressions  are 
styled  debts,  Mat.  vi.  12 ;  and  they  on  whom  the  pun- 
ishment is  inflicted,  are  in  the  Greek  •  and  Latin - 
dialect  said  to  junj  the  punishment ;  because,  by  en- 
during punishment,  a  kind  of  satisfaction  is  made  ; 
and  they  who  make  the  satisfaction,  pay  the  debt. 
This  pajment  doth  not  necessarily  imply  a  voluntary 
act,  but  an  act  that  is  most  due  and  just.  The  sense, 
the  grief,  the  smart,  the  pain  of  a  punishment  or  judg- 
ment, lieth  on  him  that  is  punished  or  judged.  These, 
therefore,  may  well  be  said  to  receive  the  rccompence 
that  is  or  shall  be  inflicted.  '  They  that  resist  shall 
receive  to  themselves  damnation,'  Kom.  xiii.  3.  They 
cannot  avoid  it  ;  will  they,  nill  they,  they  shall  have 
it.  He  that  is  just  in  giving  to  every  one  their  due, 
inflicts  it. 

Thus  every  word  in  this  clause  setteth  out  the 
equity  of  the  judgment  here  denounced.  1,  it  is  a 
reward ;  2,  it  is  a  rendering  of  that  which  is  due  ; 
3,  it  is  juM  ;  4,  it  is  received  as  that  which  is  due 
and  just. 

Sec.  18.   Of  the  certainty  of  jiidf/ment. 

Ver.  3.  From  the  just  punishment  which  was  in- 
flicted on  such  as  transgressed  the  word  of  angels 
under  the  pedagogy  of  the  law,  the  apostle  makes  this 
inference,  '  How  shall  we  escape  if  we  neglect,'  &c. 

The  manner  of  expressing  this  inference  (by  an  in- 
terrogation Tsus,  how)  addeth  much  emphasis  ;  and 
sheweth  that  the  consequence  inferred  is  a  just  conse- 
quence, and  without  all  question  most  true ;  even  so 
as  they  themselves  cannot  deny  it.  It  is  somewhat 
like  to  this  expression,  '  Thinkest  thou  this,  0  man, 
that  judgest  them  which  do  such  things,  and  doest 
the  same,  that  thou  shalt  escape  the  judgment  of 
God  ?'  Rom.  ii.  3.   See  on  Chap.  i.  Sec.  46  and  145. 

The  word  translated  excuse,  ixpu^o/jLiHa,  useth  to 
have  reference  to  some  evil  of  puni.><hment,  or  to  some 
danger  or  damage ;  and  implieth  a  flying  from  it,  or 
an  avoiding  of  it. 


•  Pccnns  peni 
luerc,  vapularo 


idere,  cxpendere,  depenJere,  dare,  persolyere, 


I  find  the  Greek  word  seven  times  used  in  the  New 
Testament ;  twice  for  escaping  out  of  the  danger  wherein 
men  were.  And  it  is  translated,  according  to  the  nota- 
tion, of  the  word  fled  ;  as  where  the  jailor  thought 
that  his  prisoners  had  been  //«/,  Acts  xvi.  27  ;  and 
where  the  exorcists  //fJ  out  of  the  house  where  a  de- 
moniac set  upon  them.  Acts  xix.  IG.  Once  it  sets 
out  a  preventing  of  danger  intended  by  man  ;  as, 
where  the  apostle  saith,  '  I  escaped  his  hands,'  2  Cor. 
xi.  83.  Once  also  it  sets  out  a  preventing  of  divine 
judgment,  Luke  xxi.  30.  Three  times  it  is  nega- 
tively used,  to  shew,  that  in  such  and  such  cases, 
judgment  cannot  be  avoided,  but  shall  assuredly  be 
inflicted,  as  Rom.  ii.  3,  1  Thes.  v.  3,  and  in  this 
place. 

This  manner  of  expressing  the  sure  and  sore  ven- 
geance here  intended,  is  like  to  that  commination 
which  is  denounced  against  the  transgression  of  the 
third  commandment,  in  these  words,  '  the  Lord  will 
not  hold  him  guiltless,'  Exod.  xx.  7.  He  shall  assu- 
redly be  found  guilty,  and  answerably  judged.  It  is 
alsoHke  to  Heb.  x.  29,  and  xii.  25."  To  shew  that 
he  himself  as  well  as  others,  and  others  as  well  as  him- 
self, are  all,  without  exception  of  any,  hable  to  the 
judgment,  he  expresseth  the  first  person  and  plural 
number,  we,  miT;. 

This  shews  that  there  are  degrees  both  of  sin  and 
judgment ;  for,  according  to  the  heinousness  of  sin, 
will  be  the  heaviness  of  judgment.  '  Jerusalem  was 
in  all  her  ways  corrupted  more  than  Samaria  or 
Sodom  :  therefore  she  did  bear  her  own  shame,  for 
the  sins  which  she  committed  more  abominable  than 
they,'  Ezek.  xvi.  47,  52.  '  It  shall  be  more  tolerable 
for  Tyre  and  Sidon  than  for  Choraziu  and  Bethsaida, 
and  for  Sodom  than  for  Capernaum,  at  the  day  of 
judgment,'  Mat.  xi.  22,  24. 

Hereby  is  the  wisdom  of  God  manifested,  in  put- 
ting diflerence  betwixt  the  kinds  of  sin  ;  and  his  jus- 
tice, in  proportioning  punishment  according  to  the 
kinds  of  sin. 

It  will  be  therefore  our  wisdom,  as  to  take  heed  of 
every  transgression,  so  to  take  due  notice  of  the  ag- 
gravation of  a  transgression,  to  make  us  the  more 
watchful  and  circumspect  thereabout 

Sec.  19.   Of  netflcctinrj  salvation. 

Neglecting,  a/i.£Xr,6airic,  is  the  act  under  which 
the  thing  here  taxed  is  expressed.  Ne/jlect  may  seem 
to  intend  a  small  degree  of  sin,  especially  as  it  is  op- 
posed to  contempt,  and  when  it  is  distinguished  from 
diligent  care ;  for  we  say  of  him  that  is  not  so  diligent 
in  his  duty  as  ho  ought  to  be,  that  he  is  negligent. 

In  this  extenuating  sense,  saith  the  apostle,  oix 
a/MiXridca,  '  1  will  not  be  negligent  to  put  you  in  re- 
membrance,' 2  Peter  i.  12  ;  I  will  let  slip  no  opportu- 
nity. St  Paul  in  this  sense  adviseth  Timothy,  /ti^ 
a/iiXu,  not  to  '  neglect  the  gift  that  was  in  him,' 
1  Tim.  iv.  14. 


Vek.  2-1..] 


GOUGE  ON  HEBREWS. 


99 


Thus  may  tbe  word  be  here  pertinently  used,  and 
that  in  regard  of  the  worth  of  salvation  here  men- 
tioned ;  for  in  the  least  degree  or  in  the  meanest  man- 
Der  to  disrespect  so  precious,  so  needful,  so  useful  a 
thing  as  salvation,  is  a  great  point  of  folly,  of  ingra- 
titude, yea,  and  of  rebellion.  And  it  sheweth,  that 
they  to  whom  this  salvation  is  brought,  ought  not  any 
way  to  disesteem  it ;  they  ought  not  to  neglect  it. 

The  word  neglect  may  further,  according  to  the  no- 
tation of  the  Greek,  imply  a  despising  or  despiting 
of  a  thing.  For  the  simple  verb  fj^kXn,  of  which  this 
is  compounded,  signifioth  to  have  an  especial  care  of 
a  thing.  It  sets  out  that  care  which  God  hath  of 
his  children,  for  '  he  careth  for  you,'  auru  fii>.ei  'irigi 
i/^Mv,  1  Peter  v.  7.  What  greater  care  can  there  be, 
than  that  which  God  taketh  of  his  ? 

The  compound  with  a  privative  particle,  a/isXih,  as 
the  word  in  my  test  is,  letteth  out  a  disposition  so  far 
from  tender  care  and  great  respect,  as  it  implieth  the 
clean  contrary ;  namely,  an  utter  rejecting  (as  where 
God  saith  of  the  Jews  whom  he  cast  otf),  xayoj  ruik- 
Xrisn  auTuu,  '  I  regarded  them  not ;'  or  I  cared  not  for 
them,  Heb.  viii.  9  ;  yea,  and  a  plain  despising  of  a 
thing,  and  a  scorning  of  it ;  as  where  it  is  said  of  them 
that  were  invited  to  the  wedding  of  the  king's  son,  d/is- 
XrisavTii,  '  they  made  light  of  it,'  or  they  cared  not 
for  it.  That  this  intended  a  despising  of  it,  is  evi- 
dent by  the  effects  that  are  noted  to  follow  thereupon  ; 
which  were,  preferring  their  farm  and  merchandise 
before  the  king's  son's  marriage  ;  the  entreating  of  the 
king's  servants  that  were  sent  to  them  despitefully, 
and  slaying  them,'  Mat.  xsii.  5,  6.  Doth  not  the 
hog,  that  prefers  garbage,  ofl'al,  or  any  filthy  refuse, 
before  silver,  gold,  and  pearl,  contemn  these  precious 
things  ?  Do  not  dogs,  that  fly  in  the  faces  of  such  as 
bring  things  of  great  worth  unto  them,  despise  them  ? 
This  word  then  of  neijleclinc/,  here  used  and  applied  by 
the  apostle  to  so  precious  a  thing  as  sah^ation,  can  in- 
tend no  less  than  a  despising  thereof.  This  therefore  is 
a  great  aggravation  of  theii-  sin,  who  live  under  the  gos- 
pel, and  any  way  slight  the  same.  And  it  nearly  con- 
cerns us  to  whom  this  salvation  is  tendered,  to  take 
heed  of  neglecting  the  same. 

Sec.  20.   Of  the  word  of  salvation. 

That  precious  thing  which  is  here  said  to  be  ne- 
glected, is  ffwTjjg/a,  salvation.  Hereof  see  Chap.  i. 
Sec.  159. 

The  eternal  salvation  of  the  soul  is  the  salvation 
here  aimed  at.  But  by  a  metonymy,  the  gospel  that 
revealeth  that  salvation  is  here  meant. 

As  here,  xar  s^o^ri]/,  by  an  excellency,  it  is  called 
salvation  ;  so  more  especially  it  is  styled  '  the  gospel 
of  salvation,'  Eph.  i.  13;  the  'word  of  salvation,' 
Acts  xiii.  26  ;  the  '  power  of  God  unto  salvation,' 
Rom.  i.  16  ;  '  The  grace  of  God  which  bringeth  sal- 
vation,' Titus  ii.  11.  The  time  of  the  gospel  is  also 
called  '  The  day  of  salvation,'  2  Cor.  vi.  2.    Ministers 


of  the  gospel  are  '  they  which  shew  unto  us  the  way 
of  salvation,'  Acts  xvi.  17. 

That  under  this  word  salvation,  the  gospel  is  here 
meant,  is  evident,  by  the  opposition  thereof  to  '  the 
word  spoken  by  angels,'  ver.  2.  That  word  was  be- 
fore the  time  of  the  gospel,  and  it  is  comprised  under 
this  title,  law.  Now,  here  he  prefereth  the  gospel 
before  the  law ;  therefore  the  gospel  must  needs  be 
bere  meant. 

Fitly  may  the  gospel  be  styled  salvation  in  sundry 
respects,  as, 

1.  In  opposition  to  the  law,  which  was  a  'ministra- 
tion of  condemnation,'  2  Cor.  iii.  9.  But  this  of 
salvation,  Eph.  i.  13. 

2.  In  regard  of  the  author  of  the  gospel,  Jesus 
Christ,  who  is  salvation  itself,  Luke  ii.  30. 

8.  In  regard  of  the  matter  of  the  gospel,  Acts  xsviii. 
28.  Whatsoever  is  needful  to  salvation  is  contained 
in  the  gospel,  and  whatsoever  is  contained  in  the 
gospel  maketh  to  salvation. 

4.  In  regard  of  God's  appointing  the  gospel  to  be 
the  means  of  salvation :  '  For  it  pleased  God  by 
preaching  the  gospel  to  save  those  that  believe,' 
1  Cor.  i.  21. 

5.  In  regard  of  the  end  of  the  gospel,  which  is  to 
'  give  knowledge  of  salvation,'  Luke  i.  77,  1  Peter  i.  9. 

6.  In  regard  of  the  powerful  efi'ects  of  the  gospel  : 
It  is  '  the  power  of  God  to  salvation,'  Rom.  i.  16. 

Quest.  If  salvation  be  appropriated  to  the  gospel, 
how  were  any  of  the  Jews  that  lived  before  the  time 
of  the  gospel  saved  ? 

Ans.  They  had  the  gospel,  Heb.  iv.  2,  Gal.  iii.  6. 
In  this  respect  Christ  is  said  to  be  '  slain  from  the 
foundation  of  the  world,'  Rev.  xiii.  8;  to  be  '  ever  the 
same,'  Heb.  xiii.  8. 

The  first  promise  made  to  man,  in  the  judgment 
denounced  against  the  devil  immediately  after  man's 
fall.  Gen.  iii.  15,  contained  the  sum  of  the  gospel. 
Abel's  sacrifice.  Gen.  iv.  4,  and  Noah's,  Gen.  viii.  20, 
21,  and  others,  and  the  sundry  types  of  the  cere- 
monial law,  and  sundry  prophecies  and  promises  in 
the  [prophets,  set  out  Christ,  the  substance  of  the 
gospel ;  but  not  so  clearly,  so  fully,  so  powerfully  as 
the  ministry  of  the  gospel. 

In  this  respect,  not  simply,  but  comparatively, 
salvation  is  appropriated  to  the  ministry  of  the  gospel ; 
and  a  main  difl'erence  made  betwixt  it  and  the  ministi-y 
of  the  law,  2  Cor.  iii.  6,  7. 

Oh  how  blind  are  they  who  trust  to  any  other 
means  of  salvation  than  the  gospel  !  Such  blind 
beetles  were  Jews,  who  would  be  justified  and  saved 
by  the  law  ;  and  papists,  by  their  works  ;  and  enthu- 
siasts, by  the  inspiration  of  their  own  brains ;  and  the 
vulgar  sort,  by  their'good  meaning. 

It  will  be  our  wisdom  to  give  good  entertainment 
to  the  gospel,  to  be  well  instructed  therein,  to  believe 
in  it,  to  subject  ourselves  thereto,  and  to  be  con- 
formable to  it  in  the  whole  man. 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Our  labour  herein  is  not  lost.  Salvation  is  a 
sufficient  recompence.  I  suppose  tbere  is  none  so 
desperate,  but,  like  Balaam,  ho  could  wish  to  die  the 
death  of  the  righteous,  and  that  his  last  end  might  bo 
like  his.  Num.  xxiii.  10.  Lot  our  care  be  to  use  the 
means,  as  well  as  to  desire  the  end.  To  us  is  the  word 
of  this  salvation  sent,  Acts  xiii.  20.  If  we  neglect  the 
gospel,  we  put  away  salvation,  and  'judge  ourselves 
unworthy  of  eternal  life,'  Acts  siii.  46. 

Sec.  21.  Of  the  great  salvation  of  the  r/ospel. 

The  excellency  of  the  aforesaid  salvation  is  set  out 
in  this  word,  rnXixaurrig,  '  so  great.'  The  relative 
riXixo;,  whence  this  is  derived,  is  sometimes  joined 
with  a  word  of  wonder,  thus  ;  ^a-j,u.a<!T6g  ^Xixog,  Mirus 
qiiantus,  how  wondrous  great.  In  hke  manner  this 
word  here,  so  wondrous  great. 

It  is  a  relative,  and  withal  a  note  of  comparates  ;  yet 
hath  it  here  no  correlative  nor  redditiou  to  shew  how 
great  it  is. 

I  find  in  other  places  a  reddition  joined  with  it ;  as 
where  mention  is  made  of  a  very  great  earthquake,  it 
is  thus  e.xpressed,  rriXixouTog  m;,  so  mighty  an  earth- 
quake ;  such  an  one  as  was  not  since  men  were  upon 
the  earth.  Rev.  xvi.  16. 

This  manner  of  setting  down  the  word  without  a 
co-relative  wants  not  emphasis,  for  it  implieth  it  to  be 
wonderful  great ;  so  great  as  cannot  bo  expressed. 

Where  the  apostle  maketh  nieution  of  a  very  great 
danger,  wherein  he  despaired  even  of  life,  he  thus 
sets  it  out,  '  God  delivered  us  from  so  great  a  death,' 
2  Cor.  i.  10,  so  great,  as  one  would  have  thought 
none  could  have  been  delivered  from  it.  In  like 
manner,  this  phrase  here  intimateth,  that  this  salva- 
tion is  so  great,  as  never  the  like  was  brought  uuto 
men  before,  nor  can  a  greater  be  expected  hereafter. 

Well  may  the  salvation  brought  unto  us  by  the 
gospel  be  styled,  so  <ircat,  in  three  especial  respects  : 

1.  In  regard  of  the  clear  manifestation  thereof. 
The  types,  prophecies,  and  promises  under  the  law 
were  very  dark  and  obscure,  in  regard  of  the  clear 
preaching  of  the  gospel.  Now  salvation  is  so  clearly 
revealed,  as  a  clearer  manifestation  thereoi  is  not  to  be 
expected  in  this  world.  The  veil  which  was  upon  the 
heart  of  the  Jews  is  taken  away  under  the  gospel ;  and 
now  we  all  with  open  face  behold  as  in  a  glass  the 
glory  of  the  Lord,  2  Cor.  iii.  15,  16,  18. 

2.  In  regard  of  the  largo  spreading  forth  of  this 
gospel.  Thus  said  the  Lord  to  his  Son  of  old  con- 
cerning this  point ;  '  It  is  a  light  thing  that  thou 
shouldest  bo  my  servant,  to  raise  up  the  tribes  of 
Jacob,  and  to  restore  the  preserved  of  Israel ;  I  will 
also  give  thee  for  a  light  to  the  Gentiles,  that  thou 
mayest  be  my  salvation  unto  the  ends  of  the  earth,' 
Isa.  xlix.  0. 

8.  In  regard  of  the  efficacy  and  the  power  of  God. 
Prophets  complained  of  the  little  fruit  that  they  reaped 
of  their  labours,  thus :    '  I  have  laboured  in  vain,  I 


have  spent  my  strength  for  nought,'  Isa.  xlix.  4  ; 
'  Who  hath  believed  our  report  ?'  Isa.  liii.  1  ;  '  The 
word  of  the  Lord  was  made  a  reproach  unto  me,  and 
a  derision  daily,'  Jer.  xx.  8.  But  the  apostles  in  most 
of  their  epistles  give  thanks  for  the  efficacy  of  the 
gospel  in  those  churches  to  whom  it  was  preached  ; 
as  Rom.  i.  8  ;  1  Cor.  iv.  1,  4,  5  ;  Philip,  i.  3,  5  ; 
Col.  i.  3,  4 ;  1  Thes.  i.  2,  3 ;  2  Thes.  i.  3 ;  1  Peter 
i.  3  ;  2  John  4. 

This  on  the  one  side  doth  much  amplify  the  bless- 
ibg  of  the  gospel ;  and  it  ratitieth  the  promise  which 
God  of  old  thus  made  to  his  church,  '  I  will  do  better 
unto  you  than  at  the  beginning,'  Ezek.  xxxvi.  11. 
For  under  the  gospel,  '  God  hath  provided  a  better 
thing  for  us,'  Heb.  xi.  40,  namely,  'a  better  covenant,' 
Heb.  viii.  6 ;  '  a  better  testament,'  Heb.  vii.  22 ; 
'  better  promises,'  Heb.  viii.  6  ;  '  better  sacrifices,' 
Heb.  ix.  23  ;  '  a  better  hope,'  Heb.  vii.  19. 

So  great  are  the  things  by  the  gospel  revealed  unto 
the  church,  as  in  former  ages  were  not  made  known, 
Eph.  iii.  5.  'Many  prophets,  and  kings,  and  righteous 
men  desired  to  see  these  things,  but  saw  them  not,' 
Mat.  xiii.  17,  Luke  x.  24.  After  this  salvation,  not 
only  the  prophets  have  inquired,  but  also  'the  angels 
desire  to  look  into  it,'  1  Peter  i.  10,  12. 

On  the  other  side,  this  great  salvation  is  a  great 
aggravation  of  all  neglect  thereof.  On  this  ground 
Christ  aggravateth  the  Jews'  contempt  of  the  gospel 
in  his  time  ;  and  plainly  telleth  them,  that  '  the  men 
of  Nineveh,  and  the  queen  of  the  south,  shall  rise  up 
in  judgment  against  them,  because  a  greater  than 
Jonas  and  a  greater  than  Solomon  was  among  them,' 
Mat.  xii.  41,  42.  '  This  is  the  condemnation,  that 
light  is  come  into  the  world,  and  men  loved  darkness 
rather  than  light,'  John  iii.  19. 

This  nearly  concerns  us,  who  live  in  this  last  age 
of  the  world,  wherein  this  great  salvation  hath  broken 
through  the  thick  cloud  of  antichristianism,  and 
brightly  shined  forth  to  us ;  and  who  live  in  that  place 
of  the  world  where  able  ministers  and  powerful 
preachers  abound. 

As  God  in  this  his  goodness  hath  abounded  to  us, 
so  should  we  abound  in  knowledge,  in  faith,  in  hope, 
in  charity,  in  new  obedience,  and  in  all  other  gospel- 
graces.  St  Paul  upon  the  apprehension  of  the  abound- 
ing of  God's  grace  towards  him  over  and  above  others, 
maketh  this  inference,  '  I  laboured  more  abundantly 
than  they  all,'  1  Cor.  xv.  10.  Greater  blessings 
require  greater  thankfulness.  God  had  abounded  to 
Judah  in  blessings  more  than  to  Israel ;  thereupon  a 
prophet  maketh  this  inference,  '  Though  thou  Israel 
play  the  harlot,  yet  let  not  Judah  ofl'end,'  Hosea  iv.  15. 

Sec.  22.  Of  Christ  the  preacher  of  the  (jospel 

The  excellency  of  the  fore-mentioned  salvation  is 

set  out  by  the  first  publisher  thereof,  who   is  here 

styled  the  Lord,  &id  toZ  K-jsIcu.     Of  this  title  Lord, 

given  to  Christ,  see  Chap.  i.  ver  10,  Sec.  123.     It  is 


Vee.  2-4  ] 


GOUGE  ON  HEBREWS. 


here  used  to  set  out  the  dignity  of  the  author  of  the 
gospel ;  thereby  to  commend  it  the  more  unto  us. 

Obj.  God  was  the  author  of  the  word  which  angels 
spake  unto  his  people,  and  in  that  respect  that  word 
was  divine.  Can  there  be  any  greater  authority  of  a 
word  than  to  be  divine  ? 

Ans.  Though  there  be  no  greater  authority  than 
a  divine  authority,  yet  there  may  be  sundry  dilfer- 
ences  between  the  things  that  are  divine.     For, 

1.  Of  divine  truths  there  may  be  degrees  :  some 
may  be  of  greater  moment,  or  of  greater  consequence 
than  others.  To  pay  tithes  under  the  law  was  a  divine 
injunction;  but  'judgment,  mercy,  and  faith,'  were 
'  weightier  matters  of  the  law,'  Mat.  xxiii.  23. 

2.  There  were  difl'erent  kinds  of  revealing  divers 
truths,  some  more  obscurely,  some  more  clearly,  2 
Cor.  iv.  14,  18. 

3.  Some  divine  truths  were  more  strongly  eon- 
firmed  than  others.  Priests  under  the  law  were 
'  made  without  an  oath,  but  Christ  with  an  oath  ; '  so 
as  Christ's  priesthood  was  more  strongly  confirmed, 
Heb.  vii.  20,  21. 

4.  More  excellent  ministers  may  be  used  in  dis- 
pensing some  divine  truths  than  in  others.  '  Behold 
a  greater  than  Jonas  is  here,'  '  Behold  a  greater  than 
Solomon  is  here,'  saith  Christ  of  his  own  ministry. 
Mat.  xii.  41,  42. 

In  all  these  doth  the  latter  word,  here  spoken  of, 
excel  the  former. 

1.  In  the  very  matter  thereof.  Such  mysteries  are 
revealed  by  the  gospel,  as  '  in  other  ages  were  not 
made  knosvn,'  Eph.  iii.  5.  '  The  law  made  nothing 
perfect,  but  the  bringing  in  of  a  better  hope  did,' 
Eph.  vii.  19.  In  this  respect  the  gospel  is  here 
styled  salvation,  rather  than  the  law. 

2.  In  the  manner  of  revealing.  The  gospel  is  far 
more  clear  and  effectual,  2  Cor.  iii.  18.  See  Sees. 
20,  21. 

8.  In  the  ratification.  The  gospel  is  much  more 
firm  than  the  law.     See  Sec.  86. 

4.  In  the  minister.  None  comparable  to  the  Son 
of  God,  the  first  preacher  of  the  gospel.  See  Chap.  i. 
Sec.  14. 

If  Christ  the  Lord  vouchsafed  to  be  a  minister  of 
the  gospel,  who  shall  scorn  this  function  ?  The  pope, 
cardinals,  sundry  bishops,  and  others  that  pretend  to 
be  Christ's  vicars,  are  far  from  performing  that  which 
Christ  did  in  this  kind  ;  and  many  that  lay  claim  to 
Peter's  keys,  are  far  from  observing  the  advice  which 
he,  for  the  right  use  of  them,  thus  gave  :  '  Feed  the 
flock  of  God  which  is  among  you,  taking  the  oversight 
thereof,  not  by  constraint,  but  willingly ;  not  for 
filthy  lucre,  but  of  a  ready  mind  ;  neither  as  being 
lords  over  God's  heritage,  but  being  ensamples  to  the 
flock,'  1  Peter  v.  2,  3.  Many  took  more  lordship  upon 
them  over  God's  tloek,  than  Christ  the  true  Lord  did 
while  he  was  on  earth  ;  yet  it  was  he  that  brought 
this  great  salvation. 


Of  Christ's  being  a  prophet,  see  verse  12,  Sec.  112. 
Of  his  being  a  minister,  see  Chap,  viii.,  Sec.  8. 

Sec.  23.   O/jireaching  the  gospel. 

The  relation  of  the  foresaid  salvation  is  expressed  in 
this  word  XaXucSai,  spoken :  namely,  by  voice  or  word 
of  mouth.  '  The  mouth  speaketh,'  saith  Christ,  rh 
aro/jba  XaXir,  Mat.  xii.  34.  And  of  God  it  is  said, 
iXdXndi  bia  SToixoLToi  ;  '  He  spake  by  the  mouth  of  his 
holy  prophets,'  Luke  i.  70.  So  men  are  said  to  speak 
with  the  tongue,  yXiimaaic,  XaXi,  1  Cor.  xiii.  1. 
And  words  are  said  to  be  spoken,  ra  ^ri/xara  to\j 
0£o3  AaXsr,  John  iii.  34,  and  xiv.  10. 

The  correlative  to  speaking  is  hearing  ;  '  We  do  hear 
them  speak,'  Acts  ii.  H.  For  by  hearing  that  which 
is  spoken  by  one  is  best  understood  by  another  ;  and 
by  a  right  understanding  of  the  truth  and  good  of  that 
which  is  spoken,  it  comes  to  be  believed.  Hence  is  it 
that  God  hath  appointed  speaking  of  his  word  to  be 
the  ordinary  means  of  salvation,  1  Cor.  i.  21. 

Speaking  the  word  is  oft  put  for  preaching  it,  and 
so  translated,  as  Acts.  viii.  25,  '  When  they  had 
preached  the  word  of  God,'  XaX^jtrairE?.  And  Acts 
xiii.  42,  the  Gentiles  '  besought  that  these  words  might 
be  preached,'  Xakri^nmi. 

Thus,  by  our  former  English  and  others,  it  is  trans- 
lated in  this  text  '  which  at  the  first  began  to  be 
preached,'  &c.  Without  all  question,  so  much  is  here 
intended  by  the  apostle.  For  he  must  needs  mean 
such  a  speaking  of  the  word  as  might  make  it  power- 
ful to  that  great  salvation  which  he  mentioned  before. 
For  that  pui-pose,  no  speaking  is  comparable  to  preach- 

Preaching  is  a  clear  revelation  of  the  mystery  of 
salvation  by  a  lawful  minister. 

No  man  can  attain  salvation  except  he  know  the 
way  thereto.  '  People  are  destroyed  for  lack  of  know- 
ledge,' Hosea  iv.  6.  But  what  good  doth  any  reap 
by  knowledge,  unless  he  believe  what  he  knoweth  ? 
'  The  word  preached  did  not  profit  them,  not  being 
mixed  with  faith  in  them  that  heard  it,'  Heb.  iv.  2. 
'  But  how  shall  any  believe  in  him  of  whom  they  have 
not  heard  ?  and  how  shall  they  hear  without  a 
preacher  ?  and  how  shall  they  preach  except  they  be 
sent?'  Rom.  x.  14,  1.5. 

He  who  is  sent  of  God,  that  is,  set  apart,  according 
to  the  rule  of  God's  word,  to  be  a  minister  of  the 
gospel,  doth  himself  understand  the  mysteries  thereof, 
and  is  enabled  to  make  them  known  to  others ;  he 
also  standeth  in  God's  room,  and  in  God's  name 
makes  offer  of  salvation,  2  Cor.  v.  20.  This  moves 
men  to  believe  and  to  be  saved.  This  is  the  ordinary 
way  appointed  of  God  for  attaining  salvation.  This 
course  Christ,  who  was  sent  of  God,  took ;  '  He  went 
throughout  every  city  and  village  preaching,  and 
shewing  the  glad  tidings  of  the  kingdom  of  God,' 
Luke  viii.  1.  He  commanded  those  whom  he  sent 
so  to  do,  Luke  ix.  2,  Mark  xvi.  15. 


102 


(jIUULiE  OK  HEBKEWf 


[Chap.  II. 


So  did  they  whom  he  immediately  sent,  Acts  v.  42 ; 
BO  have  done  others  after  them  ;  and  so  will  do  all 
true  and  faithful  ministers  of  Christ  to  the  world's 
end. 

Preaching  being  a  means  sanctified  of  God  unto 
salvation,  how  diligent  and  faithful  ought  ministers  of 
the  gospel  to  be  in  pre.iching  the  same !  Thereby 
they  may  save  themselves  and  them  that  hear  them, 
1  Tim.  iv.  16.  But  idol  and  idle  ministers,  such  as 
cannot  or  cure  not  to  preach  the  word,  do  much  hin- 
der men  from  this  great  salvation.  How  beautiful 
ought  the  feet  of  them  to  be  that  preach  the  gospel  of 
peace,  and  bring  glad  tidings  of  good  things  !  Rom. 
X.  15.  If  this  great  salvation,  the  effect  of  preaching, 
were  duly  weighed,  ministers  would  be  diligent  in 
preaching,  and  people  patient  in  hearing  the  same. 
For  this  is  a  strong  motive  to  enforce  the  one  and  the 
other.  Both  preaching  and  hearing  have  need  to  be 
pressed  upon  men's  consciences. 

See  more  of  preaching  God's  word.  Chap.  siii. 
Sec.  97. 

Sec.  24.   0/ Christ's  first  publishing  the  gnspd. 

The  first  that  clearly  and  fully  preached  the  gospel 
of  salvation,  was  the  Lord  Christ.  It  took  beginning 
to  be  spoken  by  him  ;  according  to  the  Greek  phrase, 
^rig  a.^'//iv  XaZoZaa  Xa'/.uisiai.  Till  he  came  and 
preached,  people  sat  in  darkness,  and  in  the  shadow 
and  region  of  death ;  but  when  he  began  to  preach, 
they  saw  great  hght,  Mat.  iv.  16. 

It  cannot  be  denied  but  that  the  substance  of  the 
gospel,  and  therein  salvation,  was  preached  from  the 
beginning  of  the  world  (as  hath  been  shewed  before. 
Sees.  20,  21),  but  so  dark  was  that  kind  of  light,  as, 
like  the  Ught  of  the  moon  when  the  sun  shineth,  is 
accounted  no  light.  The  day  taketh  his  beginning 
from  the  rising  of  the  sun,  and  the  light  that  cometh 
from  thence.  So  salvation,  here  spoken  of,  taketh 
beginning  from  Christ's  preaching  the  gospel. 

Besides,  Christ  is  the  substance  and  truih  of  all  the 
shadows,  figures,  types,  prophecies,  and  promises  of 
that  salvation  which  was  set  out  by  them.  When 
Christ  the  Lord  came,  and  declared  himself  to  be  the 
substance  and  truth  of  the  law,  he  might  well  bo 
accounted  the  first  publisher  of  salvation. 

Obj.  It  is  said  of  the  ministry  of  John  the  Baptist, 
_'  The  beginning  of  the  gospel  of  Jesus  Christ,'  Mark 

Ans.  John's  ministry,  in  reference  to  the  ministry 
of  the  law  and  the  prophets,  may  be  said  compara- 
tively to  be  '  the  beginning  of  the  gospel ; '  because 
it  was  in  the  very  time  wherein  Christ,  the  substance 
of  the  gospel,  was  exhiliited.  John  was  Christ's  mes- 
senger, sent  before  his  face,  to  prepare  the  way  before 
him,  Mark  i.  2.  Thus  it  is  said,  tliat  all  the  prophets 
and  the  law  prophesied  until  John,  Mat.  xi.  13. 

In  John's  time  was  Christ  actually  exhibited.  He 
was  baptized  by  John,  Mat.  iii.  18,  &c.     And  John 


declared  him,  pointing  him  out,  as  it  were,  with  the 
finger,  sajing,  '  Behold  the  Lamb  of  God,'  John  i.  29. 
John  also  heard  of  the  works  of  Christ,  Mat.  xi.  2. 
In  this  respect  it  is  said,  that,  '  Among  them  that  are 
born  of  women,  there  hath  not  risen  a  greater  than 
John  the  Baptist,'  Mat.  xi.  11. 

John's  ministry  was  a  middle  ministry  between  the 
law  and  the  gospel,  between  the  prophets  and  Christ. 
He  took  part  of  both  kinds.  He  preached  that  the 
kingdom  of  heaven  was  at  hand.  Mat.  iii.  2.  But 
Christ,  that  '  the  kingdom  of  God  is  come  unto  you,' 
Mat.  xii.  22. 

Thus  in  regard  of  the  fulness  of  the  gospel,  and  of 
a  distinct  and  clear  manifestation  of  all  things  that  ap- 
pertained to  this  great  salvation,  Christ  most  truly  and 
properly  is  said  to  be  the  first  that  preached  it. 

Behold  here  the  benefit  of  Christ's  being  sent  into 
the  world.  Then  first  came  that  true,  full,  and  bright 
light  of  the  world  :  '  He  that  followeth  this  light,  shall 
not  walk  in  darkness,  but  shall  have  the  light  of  life,' 
John  viii.  12.  Fitly  to  the  point  in  hand  may  I  apply 
that  which  is  said,  John  i.  18, '  No  man  hath  seen  God 
at  any  time  :  the  only  begotten  Son,  which  is  in  the 
bosom  of  the  Father,  he  hath  revealed  him.' 

Sec.  25.  Of  confirming  the  uord. 

Though  Christ's  own  publishing  of  the  gospel  were 
sufBcient  to  make  it  '  worthy  of  all  acception,'  yet  is 
it  said  to  be  '  confirmed,'  sZiZaiuOri.  That  is  confirmed 
which  is  further  proved  or  fulfilled,  or  made  more  sure 
and  certain.  Thus  Christ  is  said  to  confirm  the  word 
of  his  apostles  with  signs,  ^eZaioMToc,  Mark  xvi.  20  ; 
and  God,  by  sending  his  Son,  to  '  confirm  the  promises 
made  to  the  fathers,'  ^iZaiuacu,  Rom.  xv.  8.  That 
also  which  is  kept  from  failing  or  from  being  altered, 
is  said  to  be  confirmed.  So  God  doth  confirm  his 
unto  the  end,  (SiZaiuien,  1  Cor.  i.  8;  and  establijh 
them,  jSsQaillv,  1  Cor.  i.  21 ;  and  we  are  called  upon 
to  be  estabUshed  with  grace,  IStiaioiJaOai,  Heb.  xiii.  3. 

But  that  which  Christ  spake  ncedeth  not  in  any 
such  respect  to  be  confirmed.  He  is  a  '  faithful  and 
true  witness,'  Rev.  iii.  14.  He  is  '  the  way,  the  truth, 
and  the  life,'  John  xiv.  6 ;  that  only  true  way  that 
leadeth  imto  Ufe.  So  as  there  was  no  fear  of  any  un- 
certainty, or  of  any  failing  in  his  word. 

Christ's  word  therefore  was  confirmed  for  these  and 
other  like  reasons. 

1.  Because  ho  was  not  at  all  times,  in  all  places, 
present  with  his  church,  to  urge  and  press  his  word 
upon  them.  For  this  end  he  sent  forth  in  his  life- 
time disciples  to  preach,  Luke  ix.  2  and  x.  1.  And 
after  his  ascension  he  gave  apostles  and  others,  '  for 
the  perfecting  of  the  saints,'  Eph.  iv.  11,  12. 

2.  Because  of  our  weakness,  Christ  confirmed  his 
word,  to  support  us,  '  that  we  might  have  strong  con- 
solations.' For  this  end  God  confirmed  his  promise 
by  an  oath,  Heb.  vi.  17,  18. 

8.  Because  of  the  commendable  custom  of  men. 


Ver.  2-4.] 


GOUGE  ON  HEBREWS. 


who  use  to  confirm  their  own  words  by  the  consent 
and  testimony  of  others.  Thus  St  Paul,  in  his  incrip- 
tions  of  his  epistles,  joins  with  himself  Sosthenes, 
1  Cor.  i.  1  ;  Timothy,  2  Cor.  i.  1  ;  Silvanus  and 
Timothy,  1  Thes.  i.  1 ;  Timothy  with  the  bishops 
and  deacons,  Philip,  i.  1 ;  all  the  brethren  which 
were  with  him.  Gal.  i.  2. 

4.  Because  by  God's  law  and  man's,  '  at  the  mouth 
of  two  or  three  witnesses,  every  word  shall  be  estab- 
lished,' Dent.  xix.  15. 

Thus  Christ's  word  was  confirmed, 

1.  In  that  there  were  many  witnesses  of  the  same 
truth  wherein  they  all  agreed,  Luke  xxiv.  48,  Acts 
ii.  32. 

2.  In  that  such  as  despised  him  in  his  lifetime,  after 
his  resurrection  and  ascension  were  wrought  upon, 
Acts  ii.  87. 

3.  In  that  by  reason  of  the  power  of  the  Spirit  in 
them,  they  who  preached  the  gospel  of  Christ  after 
him  were  '  received  as  an  angel  of  God,  even  as  Christ 
Jesus,'  Gal.  iv.  14. 

4.  In  that  many  who  never  heard  Christ  themselves, 
believed  that  word  that  Christ  had  preached,  but  was 
made  known  to  them  by  others,  1  Peter  i.  8. 

Thus  it  appears  that  this  confirming  of  Christ's 
word  addeth  nothing  to  the  authority  thereof.  The 
church  may  confirm  the  sacred  Scriptures  to  be  the 
word  of  God,  yet  confer  nothing  to  their  authority. 
Divine  mysteries  may  be  confirmed  by  human  testi- 
monies, yet  no  authority  brought  thereby  to  those 
mysteries. 

God  being  pleased  thus  to  confirm  the  gospel  to  us, 
it  ought  to  be  a  stedfast  word  to  us  (see  Sec.  11);  we 
ought  with  all  stedfastness  of  faith  to  receive  it,  and 
to  continue  stedfastly  therein,  as  the  Christians  of  the 
primitive  church  did  in  the  apostles'  doctrine.  Acts 
ii.  42. 

Sec.  26.  Of  apostles. 

They  by  whom  Christ's  word  was  confii-med,  were 
they  that  heard  him,  uto  tuv  axouadtTuv.  Hereby  are 
meant  such  as  Christ  chose  to  be  his  disciples,  who 
continually  followed  him,  who  heard  his  sermons  and 
saw  his  works ;  whom  he  made  apostles,  Luke  vi.  13. 

An  apostle,  a-TronToXog,  according  to  the  notation 
of  the  Greek  word,'  signifieth  one  that  is  sent  from 
another.  Thus  an  apostle  saith,  '  Christ  sent  me,' 
artisTuXi,  'to  preach  the  gospel,'  1  Cor.  i.  17. 

The  Greek  word  is  used  for  a  messenger,  and  so 
translated,  Philip,  ii.  25. 

Most  frequently  in  the  New  Testament  an  apostle 
is  put  for  such  an  one  as  was  sent  and  deputed  to  a 
peculiar  function ;  which  was  an  extraordinary  func- 
tion, endowed  with  many  privileges. 

Apostles  therefore  were  distinguished  from  other 


legaln 


ii»,  ami  mandatis  miltere.    MiUere 
qui  miltiiuT  mm  mandatia. 


ministers,  both  by  the  manner  of  calling  them,  and 
also  by  the  privileges  confirmed '  on  them. 

Their  calling  was  immediate  from  Christ  himself. 
That  may  be  applied  to  all  the  apostles  which  St  Paul 
saith  of  his  own  particular  calling :  '  An  apostle,  not  of 
men,  neither  by  man,  but  by  Jesus  Christ,'  Gal.  i.  1. 

Their  special  privileges  were  these  : 

1.  To  plant  churches,  and  to  lay  the  foundation. 
In  this  respect  saith  the  apostle,  '  I  have  laid  the 
foundation,'  1  Cor.  iii.  10. 

2.  To  be  immediately  inspired,  John  xiv.  26,  Gal. 
i.  12. 

8.  To  be  infallibly  assisted  by  the  Holy  Ghost,  John 
xvi.  13  and  xxi.  24. 

4.  To  be  limited  to  no  place,  but  sent  out  into  the 
whole  world,  Mat.  xsviii.  19. 

5.  To  have  a  power  to  give  the  Holy  Ghost,  Acts 
viii.  17. 

6.  To  confirm  their  doctrines  by  miracles,  Mat.  x.  1, 
Acts  ii.  43  and  v.  12. 

7.  To  understand  and  speak  all  manner  of  tongues, 
Acts  ii.  11. 

8.  To  execute  visible  judgments  on  notorious  sinners, 
Acts  V.  5  and  xiii.  11. 

These  privileges  evidently  demonstrate  that  the 
apostles  were  extraordinary  ministers,  of  extraordinary 
abilities,  whereby  they  were  the  better  fitted  to  their 
extraordinary  work. 

This  gives  evidence  of  the  wisdom  of  Christ  in 
ordering  the  aflairs  of  his  church,  and  of  his  care 
thereabouts,  in  that  he  enableth,  provideth,  and  pre- 
pareth  for  his  church  such  ministers  as  may  be  fittest 
for  the  present  estate  and  condition  thereof.  It  is  an 
especial  part  of  wisdom  to  take  due  notice  of  the  pre- 
sent particular  charge  which  is  under  one,  and  answer- 
ably  to  provide  for  it.  It  is  noted  as  a  point  of 
prudence  in  Saul,  that  '  when  he  saw  any  strong  man, 
or  any  valiant  man,  he  took  him  unto  him,'  1  Sam. 
xiv.  52,  namely,  to  be  a  leader,  and  to  have  a  com- 
mand in  his  army.  Christ  in  his  wisdom  doth  not 
only  find  such,  but  also  he  makes  such  as  the  present 
state  and  need  of  his  church  requireth. 

Sec.  27.  Of  confirminq  the  qospel  to  them  that  then 
lived. 

About  confii-ming  the  gospel,  this  clause  is  added, 
£/'s  jj/i&s,  'to  us.'  Hereby  the  penman  of  this  epistle 
includes  himself  in  the  number  of  those  to  whom  the 
gospel  is  here  said  to  be  confirmed,  as  he  did  before  in 
the  number  of  those  whom  he  exhorted  to  give  diligent 
heed  to  the  gospel,  and  to  beware  that  they  let  not  slip 
what  they  had  beard  ;  and  whom  he  told,  that  they 
should  not  escape  if  they  neglected  so  great  salvation. 

From  this  expression,  'confirmed  to  us  by  them 
that  heard  him,'  we  may  well  infer  that  this  epistle 
was  written  in  the  apostle's  days ;  yea,  and  by  one  of 
the  apostles. 

1  Qu.  '  conferrod '  ?— Ed. 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Of  the  author  of  this  epistle,  see  the  title,  Sec.  4. 

But,  on  the  coutrary,  it  is  bj-  many'  hence  inferred 
that  neither  Paul  nor  any  other  of  the  apostles  was  the 
author  thereof,  because  he  saith  thut  it  was  confirmed 
to  them  by  the  apostles.  Whence  they  gather,  that 
the  penman  hereof  received  not  the  gospel  from  Christ, 
which  Paul  did.  Gal.  i.  12  ;  and  all  the  other  apostles, 
Mat.  xxviii.  20,  Acts  i.  8. 

Many  answers  may  be  given  to  this  objection. 

1.  The  two  Greek  pronouns  of  the  first  and  second 
persons  plui-al,  jj/xe/";,  i/.as/j,  have  so  small  a  difference, 
and  that  in  one  only  letter,  as  one  may  soon  be  put 
for  the  other.  Judicious  Bcza-  saith  that  he  hath 
oft  noted  this  mistake.  If,  therefore,  the  second 
person  plural  were  here  put,  thus,  '  was  confirmed  to 
you,'  tig  i/jLoig,  that  scruple  is  clean  taken  away. 

2.  This  phrase,  unto  us,  may  be  referred  to  the 
time  as  well  as  to  the  persons;  as  if  it  had  been 
thus  translated,  until  us,  or  to  our  (Inijs,  fw;  I'li 
ilfia;  ;  implying  that  the  gospel,  from  Christ's  own 
preaching  thereof,  was  confirmed  by  the  apostles  to 
their  very  days. 

8.  The  apostle  may  use  the  first  person,  as  he  was 
a  member  of  that  mystical  body,  whereof  they,  to 
whom  he  wrote,  were  also  members,  and  by  virtue  of 
that  communion,  included  himself;  though  it  did  not 
in'particular  concern  himself.  Thus  he  puts  himself 
in  the  number  of  those  who  shall  be  living  at  Christ's 
last  coming,  where  he  saith,  '  we  shall  not  all  sleep,' 
1  Cor.  sv.  51,  yet  he  himself  slept  many  hundred 
years  ago.     So  1  Thess.  iv,  17. 

4.  The  gospel  might  be  confirmed  to  Paul  by  other 
apostles,  though  it  was  immediately  revealed  unto  him 
by  Jesus  Christ.  Not  that  that  confirmation  wrought 
in  him  any  greater  assurance  of  the  truth  thereof,  but 
that  it  established  the  church  more  therein,  by  the 
mutual  consent  of  other  apostles  with  him  ;  to  this 
purpose,  saith  the  apostle,  '  I  communicated  unto 
them  the  gospel,  &c.,  lest  by  any  means  I  should 
run,  or  had  run  in  vain,'  Gal.  ii.  2. 

5.  The  confirmation  here  intended  may  have  re- 
ference to  the  miracles  which  were  wrought  by  the 
apostles.  Thus  might  the  gospel  be  confirmed,  not 
only  to  other  believers,  but  also  to  the  apostles  them- 
Belves  ;  even  by  the  miracles  which  they  themselves 
and  others  also  did.  To  this  purpose  tends  the 
prayer  of  the  apostles.  Acts  iv.  29,  80. 

6.  The  words  do  not  necessarily  imply  that  the  pen- 
man of  this  epistle,  or  any  other  person,  was  confirmed, 
but  rather  that  the  gospel  itself  was  confirmed.  Here- 
of see  Sec.  25. 

Sec.  28.   Of  God  working  miraclea. 

The  apostle  yet  further  proceeds  in  setting  down 
another  confirmation  of  the  gospel.  It  was  first 
preached  by  Christ,  then  confirmed  by  the  apostles, 
and  now  again  by  God  himself,  roZ  QioZ ;  namely,  by 
'  Cajetan,  Calvin,  Hosman.     '  Beza  Annotat.  major,  in  loc. 


such  divine  works  as  could  not  be  performed,  but  by  a 
divine  power,  the  very  power  of  God.  For  God  hath 
restrained  the  power  of  all  creatures  within  a  eompa-^s. 
They  cannot  do  anything  above  or  beyond  the  course 
of  nature,  much  less  against  it.  This  prerogative  the 
Lord  of  nature  hath  reserved  to  himself;  '  that  nitii 
may  see  and  know  and  consider,  and  understand  to- 
gether that  the  hand  of  the  Lord  hath  done  this,' 
Isa.  xli.  20.  '  The  things  which  are  impossible  with 
men,  are  possible  with  God,'  Luke  xviii.  27.  '  For 
with  God  all  things  are  possible,  Mark  x.  27.  '  No- 
thing shall  be  impossible  with  him,'  Luke  i.  87. 

As  God  can  and  doth  daily  work  by  means,  so, 
when  it  pleaseth  him,  he  can  work  without  means,  by 
extraordinary  means,  and  by  contrary  means. 

1.  Without  means,  God  made  tlie  world.  Gen.  i. 
3,  Ps.  xxxiii.  9.  Moses  remained  alive  forty  days 
and  forty  nights,  and  neither  ate  bread  nor  drank 
water,  Deut.  is.  9.  So  Elijah,  1  Ivings  xix.  8.  And 
Christ,  Mat.  iv.  2. 

2.  The  extraordinary  means  which  God  hath  used 
have  been  manifold  ;  as, 

(1.)  In  the  very  thing  itself  or  kind  of  means. 
Manna,  wherewith  the  Lord  fed  the  Israelites  forty 
years  together,  was  a  grain  that  fell  from  heaven, 
Exod.  xvi.  4,  &c.  The  like  was  never  heard  of  before, 
or  since. 

(2.)  In  the  quantity  of  the  means.  The  meal  and 
oil  wherewith  the  prophet  Elijah  and  the  widow  of 
Zarephath  and  her  household  were  nourished  for  three 
years  together,  was  in  the  kind  of  it  ordinary,  1  Kings 
xvii.  12,  &,c. ;  but  that  so  little  meal  as  could  make 
but  one  little  cake,  and  so  little  oil  as  was  but  sulH- 
cient  for  that  cake,  should  feed  so  many,  so  long,  was 
extraordinary  and  miraculous.  The  like  may  be  said 
of  the  five  loaves  and  two  fishes  wherewith  Christ  fed 
five  thousand  men,  besides  women  and  children,  Mat. 
xiv.  17,  &c. 

(8.)  In  the  quality  of  the  means.  That  Daniel  and 
his  three  companions,  should  for  throe  years,  feed  on 
pulse  only,  and  drink  water  only,  and  yet  their  coun- 
tenances appear  fairer  and  fatter  than  they  who  did 
eat  of  the  choicest  meat  and  drink  that  could  be  pro- 
vided for  that  end,  was  also  miraculous,  and  appeared 
to  be  an  especial  work  of  God,  Daniel  i.  5,  &c. 

(4.)  In  the  manner  of  providing  means.  That  ravens 
should  be  Elijah's  caterers,  constantly  to  provide  him 
bread  and  flesh  in  the  morning,  and  bread  and  flesh 
in  the  evening,  was  extraordinary,  1  Kings  xvii.  6. 
So  also  that  water,  upon  striking  of  a  rock  with  Moses 
his  rod,  should  flow  forth  and  run  like  a  river,  Exod. 
xvii.  6,  Ps.  cv.  41. 

3.  That  the  three  servants  of  God  should  be  pre- 
served safe  in  the  midst  of  an  hot  fiery  furnace,  was 
against  means,  or  by  contrary  means ;  for  fire  is  an 
ordinary  means  to  consume  things  cast  thereinto, 
Daniel  iii.  27.  The  like  may  be  said  of  Daniel's  pre- 
servation in  the  den  of  lions,  Daniel  vi.  22. 


Ver.  2-4.] 


GOUGE  ON  HEBREWS. 


All  these,  and  other  like  works,  that  are  heyond  the 
course  of  nature,  are  done  by  God  himself.  Of  them 
all  it  may  be  said,  '  This  is  the  finger  of  God,'  Exod. 
viii.  19. 

Sec.  29.   0/  creatures'  disability  about  miracles. 
Sundry  objections  are  made  against  the  foresaid 
truth,   but  they  may  all  easily  and  readily  be  an- 


Obj.  1.  Christ,  in  the  days  of  his  flesh,  wrought 
miracles. 

Ans.  Christ,  in  the  lowest  degree  of  his  humilia- 
tion, retained  his  divine  dignity,  and  ever  remained  to 
be  true  God,  '  one  with  the  Father,"  John  x.  30. 
'  He  being  in  the  form  of  God,  thought  it  not  robbery 
to  be  equal  with  God,  but  made  himself  of  no  reputa- 
tion,' Philip,  ii.  6,  7.  '  What  thing  soever  the  Father 
doth,  these  also  doth  the  Son  likewise,'  John  v.  19. 
Christ,  by  his  miracles,  proved  himself  to  be  true  God, 
Mat.  ix.  6.  This,  therefore,  confirmeth  the  point, 
that  Christ  the  true  God  wrought  miracles. 

Obj.  2.  Prophets,  apostles,  and  others,  who  were 
mere  men,  wrought  miracles,  as  Moses,  Exod.  iv.  8  ; 
Elijah,  1  Kings  svii.  21,  22  ;  Elisha,  2  Kings  iv.  25  ; 
all  the  apostles.  Mat.  x.  1. 

Ans.  God  wrought  those  miracles  by  them.  They 
were  but  God's  ministers  and  instruments  therein. 
Peter  acknowledges  as  much.  Acts  iii.  12, 16.  There- 
upon, Peter,  when  he  miraculously  cured  Jilneas, 
thus  saith  unto  him,  '  jEneas,  Jesus  Christ  maketh 
thee  whole,'  Acts  ix.  34. 

Obj.  3.  Wicked  men  have  wrought  miracles,  as 
Judas,  Mat.  x.  1,  4;  and  such  as  followed  not 
Christ,  Luke  ix.  49  ;  and  they  of  whom  Christ  saith, 
'  Depart  from  me,  ye  that  work  iniquity,'  Mat.  vii. 
22,  23. 

Alts.  God  may  and  oft  doth  use  wicked  men  to 
confirm  his  truth  by  miracles,  as  well  as  to  preach  it. 

Obj.  4.  Miracles  may  be  wrought  against  the  truth  ; 
for  in  the  law  it  is  said,  '  If  there  arise  among  you  a 
prophet,  or  a  dreamer  of  dreams,  and  giveth  thee  a 
sign  or  a  wonder  ;  and  the  sign  or  the  wonder  come  to 
pass,  whereof  he  spake  unto  thee,  saying,  Let  us  go 
after  other  gods;  thou  shalt  not  hearken,'  Deut.  xiii. 
1-3. 

Ans.  1.  In  the  text  there  is  only  a  supposition 
made,  if  there  be;  which  doth  not  necessarily  imply 
that  such  a  thing  may  be. 

2.  There  may  be  signs  and  wonders  done,  which  are 
not  true  miracles. 

3.  Their  foretelling  of  a  thing  may  be  upon  mere 
conjecture,  as  fortune-tellers  guess  at  things  to  come. 
But  herein  is  nothing  extraordinary. 

4.  God  may  work  by  such  evil  instruments,  in 
such  an  evil  cause,  to  try  whether  his  people  will  be 
drawn  by  any  means  from  a  known  truth.  This  may 
seem  to  be  implied  in  these  words,  '  For  the  Lord  your 
God  proveth  you,  to  laiow  whether  yon  love  the  Lord 


your  God,  with  all  your  heart,  and  with  all  your 
soul,'  Deut.  xiii.  8. 

Obj.  5.  The  sorcerers  in  Egypt  wrought  miracles. 
For  it  is  said  that  '  they  also  did  in  like  manner  with 
their  enchantments,'  Exod.  vii.  11,  12,  22,  and  viii. 
7 ;  they  did  as  Moses  had  done  before  ;  they  turned 
the  rods  into  serpents,  and  water  into  blood ;  and 
they  brought  abundance  of  frogs. 

Ans.  In  outward  appearance,  there  was  some  like- 
ness betwixt  the  things  which  Moses  did,  and  which 
the  sorcerers  did  ;  but  in  the  truth  and  substance  of 
the  things,  there  was  a  very  great  diflerence. 

The  things  which  Moses  did  were  true  and  proper 
miracles  ;  but  the  things  which  the  sorcerers  did,  they 
did  only  appear  unto  man's  eye  to  be  so  ; '  for  the 
devil  can  present  to  the  ej'e  of  man  shows  and  shapes 
of  such  things  as  indeed  are  not.  But  suppose  that 
the  things  which  the  sorcerers  pretended  were  real  ; 
that  there  were  true  serpents,  true  blood,  true  frogs  ; 
the  devil  might  secretly  bring  from  other  places  such 
things,  and  present  them  before  Pharaoh,  and  before 
them  that  were  present  with  him :  and  this  not  above, 
much  less  against,  the  course  of  nature. 

Obj.  6.  A  woman  that  had  a  familiar  spirit  raised 
Samuel  after  he  was  dead,  1  Sam.  xxviii.  11,  12. 

Ans.  That  which  appeared  to  be  like  unto  Samuel, 
was  not  Samuel  himself,  but  the  devil  presented  unto 
Saul  a  shape  like  unto  Samuel ;  in  which  the  devil 
himself  spake  unto  Saul.  Though  he  pretended  to  fore- 
tell things  future,  yet  he  did  it  but  by  guess.  He  saw 
the  Philistines  very  well  prepared,  and  he  observed 
that  God  had  utterly  forsaken  Saul ;  and  thereupon 
took  the  boldness  to  foretell,  that  the  Lord  would  de- 
liver Israel  into  the  hand  of  the  Philistines,  and  that 
Saul  and  his  sons  should  be  with  Samuel,  who  was 
then  dead  ;  that  is,  they  should  be  dead  also,  1  Sam. 
xxviii.  19. 

Obj.  7.  St  Paul  saith,  that  the  coming  of  antichrist 
is  '  after  the  working  of  Satan,  with  all  power  and 
signs,'  2  Thes.  ii.  9. 

Ans.  In  the  next  clause  it  is  added,  'and  lying 
wonders.'  This  last  clause  shews  that  the  signs  be- 
fore mentioned  were  but  counterfeit,  not  true  miracles. 

Papists,  who  are  the  antichristians,  do  exceed  above 
all  others  in  counterfeiting  miracles,  which  are  but 
plain  deceits  and  illusions. 

It  remains,  notwithstanding  all  that  hath  been  or 
can  be  objected,  that  God  alone  doth  true  miracles. 
'  Whatsoever  the  Lord  pleased,  that  did  he  in  heaven, 
and  in  the  earth,  in  the  seas  and  all  deep  places,'  Ps. 
cxxxv.  6,  and  so  can  he  still  do. 

While  we  have  God  for  our  God,  we  need  not  fear, 
nor  faint  by  reason  of  any  danger  or  want  for  means  ; 
but  when  we  know  not  what  we  do,  to  '  lift  up  our 
eyes  upon  him,'  2  Chron.  xx.  12,  and  in  faith  to  say, 

'  Magorum  serpentes,  qui  per  Moysis  serpentem  devoran- 
tur,  imaginarii  fuerunt — Aug.  de  Mirab-  S.  Scrip,  lib.  i. 
cap.  xvii. 


JUL'GE  ON  IIElillEWS. 


[Chap.  II. 


'  God  will  provide,'  Gen.  xxii.  8.  We  ought  on  this 
ground  to  ho  of  the  mind  of  those  three  faithful  ser- 
vants of  God,  who  hy  a  king  were  threatened  with  a 
burning  fiery  furnace,  and  say,  '  Our  God  whom  we 
serve  is  able  to  deliver  us  from  the  burning  fiery  fur- 
nace, and  he  will  deliver  us.'  Ps.  xlvi.  is  worthy  our 
serious  and  frequent  meditation  for  this  purpose.  It 
is  by  many  styled  Luther  a  Psalm;  because  Luther 
oft  said  it  and  sung  it,  especially  in  the  time  of  any 
trouble.  So  trust  to  the  power  of  God  in  all  straits, 
as  ye  subject  to  his  will,  and  prescribe  no  means  to 
him  ;  but  refer  the  manner  of  working  to  his  wisdom. 
For  he  hath  said,  '  I  will  never  leave  thee  nor  forsake 
thee,'  Heb.  xiii.  5. 

Sec.  30.  Of  God's  bearing  witness  to  his  word  hy  his 
works. 

Of  those  works,  which  could  not  be  done  but  by  God 
himself,  it  is  said,  that  God  'did  bear  witness'  thereby. 
For  such  works  do  evidently  demonstrate  that  such  a 
word  is  divine,  God's  word  sent  from  God  himself. 
The  greater  the  works  are,  the  more  excellent  and 
more  sure  is  the  word  that  is  ratified  thereby. 

To  bear  witness  to  a  thing  is  to  confirm  the  truth 
of  it. 

The  word  which  the  apostle  here  useth  is  a  double 
compound,  o-onTriixaoTv^oZvroi.  The  simple  verb,  /*««- 
ru^(iv,  signifieth  to  witness  a  thing,  John  i.  7.  The 
compound,  sm/^a^Tu^erf,  to  add  testimony  to  testi- 
mony; or  to  add  a  testimony  to  some  other  confirma- 
tion, as  1  Peter  i.  12.  The  double  compound,  ffunEw;- 
IMu^TuPiTv,  to  give  a  joint  testimony ;  or  to  give  witness 
together  with  one  another.  So  much  signifies  another 
like  Greek  compound,  aufi/j-a^Tuiuii,  used  by  the  apos- 
tle, Rom.  viii.  16,  and  translated  '  bear  witness  with.' 

Thus  God  by  his  works  did  witness  with  his  Son, 
and  with  his  apostles,  to  that  gospel  which  they 
preached.  God's  works  give  a  most  clear  and  sure 
evidence  to  that  for  which  they  are  wrought  or  pro- 
duced. When  the  people  saw  how  God  had  led 
them  through  the  depths,  and  how  the  waters  had 
covered  their  enemies,  '  then  they  believed  his  words,' 
Ps.  cvi.  9-12.  When  others  saw  the  fire  that  upon 
Elijah's  prayer  fell  from  heaven,  they  fell  on  their 
faces,  and  said,  '  The  Lord  he  is  God,  the  Lord  he  is 
God,'  1  Kings  xviii.  39.  When  the  widow  of  Zare- 
phath  saw  her  son  that  was  dead  restored  to  life  by 
Elijah,  she  said,  '  Now  by  this  I  know  that  thou  art  a 
man  of  God,  and  that  the  word  of  the  Lord  in  thy 
mouth  is  truth,'  1  Kings  xvii.  24.  On  such  a  ground 
said  Nicodemus  to  Christ,  '  We  know  that  thou  art  a 
teacher  come  from  God  ;  for  no  man  can  do  these 
miracles  that  thou  doest,  except  God  be  with  him,' 
John  iii.  2.  When  the  Jews  had  seen  the  miracle 
that  Jesus  did,  they  said,  '  This  is  of  a  truth  that  pro- 
phet that  should  come  into  the  world,'  John  vi.  14. 
On  this  ground  doth  Christ  oft  produce  his  works  to 
witness  who  and  what  he  was :  '  The  works  which  the 


Father  hath  given  me  to  finish,  the  same  works  tha 
I  do,  bear  witness  of  me  that  the  Father  hath  sen 
me,'  saith  Christ,  John  v.  36.  And  again,  '  The 
works  that  I  do  in  my  Father's  name,  they  bear  wit 
ness  of  me  ;'  thereupon  he  addeth,  '  Though  ye  be 
lieve  not  me,  believe  the  works,'  John  x.  2.5,  38. 
;  This  witness  that  God  hath  given,  gives  good  evi 
i  dence  of  his  special  care  over  his  church,  in  that  b( 
I  laboureth  so  much  to  establish  her  in  the  word  of  sal 
vation.  For  he  thought  it  not  enough  to  have  the 
gospel  once  published,  though  it  were  by  his  Son ;  or  to 
have  it  further  confirmed  by  other  witnesses,  and  those 
many  ;  but  he  further  addeth  other  witnesses,  even 
his  own  divine  works  ;  which  may  well  be  accounted 
witnesses,  for  they  have  a  kind  of  voice  ;  according  to 
that  which  the  Lord  himself  saith,  '  It  shall  come  to 
pass,  if  they  will  not  believe  thee,  neither  hearken  to 
the  voice  of  the  first  sign,  that  they  will  beheve  the 
voice  of  the  latter  sign. 

Papists,  upon  this  kind  of  witness  by  miracles,  do 
exceedingly  insult  against  protestants,  and  that  in  two 
especial  respects. 

1.  In  regard  of  a  pretence  of  many  miracles  wrought 
for  confirmation  of  their  church  and  their  doctrines. 

2.  In  regard  of  the  want  of  miracles  among  pro- 
testants ;  whence  they  infer,  that  we  have  neither  true 
church  nor  true  ministry. 

To  the  first  ground  of  their  insultation,  I  answer, 
that  they  prove  themselves  thereby,  if  at  least  the 
kind  of  their  miracles  be  thoroughly  examined,  to  be 
plain  anticbristians.  For  whosoever  shall  judiciously 
read  their  legends  and  authors,'  that  have  written  of 
their  miracles,  shall  find  them  so  ridiculous,  as  they 
plainly  appear  to  be  lying  wonders  ;  and  the  apostle 
saith,  that  the  coming  of  antichrist  is  after  such  a 
manner,  2  Thes.  ii.  9. 

As  for  the  other  part  of  their  insultation,  I  answer, 
that  we  have  all  the  miracles  that  Christ  and  his 
apostles  did  to  confirm  our  church,  our  ministry,  and 
doctrine.  For  our  church  is  built  upon  Christ  the 
chief  corner-stone,  and  upon  that  foundation  which 
his  apostles  laid.  And  our  ministry  is  according  to 
the  order  which  Christ  and  his  apostles  have  ascribed' 
unto  us  ;  and  our  doctrine  is  the  same  which  Christ 
and  his  apostles  preached.  What  need  we,  then,  any 
other  confirmation  than  that  which  is  here  set  down 
by  our  apostle  ?  Indeed,  if  we  joined  new  articles  of 
faith,  or  preached  another  gospel  than  they  did,  or 
had  another  way  of  ordaining  ministers  than  they 
have  warranted  unto  us,  miracles  would  be  necessary 
for  confirming  such  new  things. 

Sec.  81.   (]f  signs,  ironders,  and  miracles. 
The  means  whereby  God  did  bear  witness  to  the 
gospel,   are  set  out  in  four  words  :    signs,  wonders, 

'  Brist.  in  Motiv.  Coster.  Encliir.  cap.  ii.  Boz.  do  Sif,'ii. 
cap.  i.  *  Qu.  '  prescribed '  ? — En. 


Ver.  -l-i.] 


iOUGE  ON  HEDllEWS. 


miracles,  gifts.     The  three  former  set  out  the  same 
things. 

1.  Sipns,  according  to  the  notation  of  the  word,  im- 
ply such  external  visible  things,  as  signify  and  declare 
some  memorable  matter  which  otherwise  could  not  be 
so  well  discerned,  nor  would  be  believed.  '  We  would 
see  a  sign  from  thee,'  say  the  pharisees  to  Christ, 
Mat.  xii.  38.  And  they  desired  him  that  he  would 
'shew  them  a  sign,'  Mat.  xvi.  1. 

These  two  words,  nee,' slicw,  imply  that  a  sign  is  of 
some  external  visible  thing  that  may  be  shewed  and 
seen.  And  extraordinary  it  must  be,  because  it  useth 
to  be  for  confirmation  of  some  secret  and  divine  mat- 
ter. Thus  the  pharisees  would  have  a  sign  '  from 
heaven,'  Mat.  xvi.  1,  which  must  needs  be  extraordi- 
nary. Thereupon  sir/iis  and  voiiders  are  oft  joined  to- 
gether, as  John  iv.  48,  Acts  ii.  43,  and  iv.  30,  and  vii. 
86.  Our  last  translators  do  oft  translate  this  Greek 
word,  which  properly  signifieth  sir/ns,  they  translate 
it  miracles,  as  Luke  xxiii.  8,  John  ii.  11  and  John 
aii.  2. 

2.  The  Greek  word  translated  wonders,  is  used  by 
all  sorts  of  authors  for  some  strange  thing,  that  may 
seem  to  foretell  some  other  thing  to  come.  '  I  will 
shew  wonders  in  heaven,'  saith  the  Lord,  Acts  ii.  19. 
Those  strange  things  which  by  the  ministry  of  Moses 
were  done  in  Egypt,  in  the  Red  Sea,  and  in  the 
wilderness,  are  set  out  under  this  word  wonders.  Acts 
vii.  86.  Our  English  doth  fitly  translate  the  Greek 
word  wonders.  By  reason  of  the  eflect,  they  cause  won- 
der ;  and  by  reason  of  the  strangeness  of  them,  they 
are  wonderful,  Mat.  xv.  31 ;  Mark  vi.  51;  Acts  iii.  10. 
Our  English  word  miracle,  according  to  the  notation 
of  the  Latin  word  whence  it  is  taken,  signifieth  a 
matter  of  wonder. 

8.  The  Greek  word  here  translated  miracles,  properly 
signifieth  powers.  It  is  derived  from  a  verb  that  sig- 
nifieth to  he  able.  This  word  in  the  singular  number 
is  put  for  a  man's  ability.  Mat.  xxv.  15,  for  bis  strength, 
2  Cor.  i.  8 ;  and  also  for  strength  in  the  sun.  Rev.  i. 
16;  and  in  sin,  1  Cor.  xv.  56.  It  is  also  put  for 
virtue  in  one,  Mark  v.  30  ;  and  for  the  power  of  man, 
1  Cor.  iv.  19  ;  of  a  prophet,  Luke  i.  17 ;  of  the  spirit, 
Eph.  iii.  16  ;  of  Christ,  2  Cor.  xii.  9  ;  and  of  God, 
Mat.  xxii.  29.  In  the  plural  number  it  is  put  for 
angels,  Rom.  viii.  88,  1  Peter  iii.  22,  which  excel  in 
strength,  Ps.  ciii.  20  ;  and  for  the  firm  and  stable 
things  in  heaven,  Mat.  xxiv.  29  ;  and  for  extraordi- 
nary works.  Hereupon  they|are  styled  in  our,English 
mighty  deeds,  2  Cor.  xii.  12  ;  mighty  works.  Mat.  xi. 
20-23;  wonderful  works.  Mat.  vii.  21 ;  and  frequently, 
as  here  in  this  text,  miracles.  Acts  ii.  22,  and  xix.  11, 
1  Cor.  xii.  10,  28,  29.  For  miracles  (as  hath  been 
shewed,  Sec.  28)  cannot  be  wTought  but  by  an  extra- 
ordinary power,  even  the  power  of  God  himself.  Fitly 
therefore  is  this  word  jioucrs  used  to  set  out  miracles; 
and  fitly  is  it  here,  and  in  other  places,  translated 
miracles. 


Sec.  32.  Of  the  distinction  betwixt  sii/ns,  wonders, 
miracles. 

Some  distinguish  these  three  words  into  three  sorts 
of  mu-acles,  each  exceeding  others  in  greatness  or 
degrees ;  as 

1.  Signs,  the  least  kind  of  miracles,   as  healing 

2.  Wonders,  a  greater  kind,  as  opening  the  eyes  of 
the  blind,  ears  of  the  deaf,  giving  speech  to  the  dumb, 
and  other  like,  which  cause  wonder. 

3.  Powers,  or  miracles,  the  greatest  kind  of  them  ; 
as  giving  sight  to  the  born  blind,  raising  the  dead, 
even  one  four  days  dead,  and  dispossessing  the 
devil. 

This  distinction  is  too  carious.  For  every  true 
miracle  requires  a  divine  and  almighty  power ;  and  to 
the  Lord  it  is  as  easy  to  give  sight  to  him  that  was  born 
blind,  as  to  restore  it  to  him  that  had  it  before  : 
'  There  is  no  restraint  to  the  Lord  to  save  by  many 
or  by  few,'  1  Sam.  xiv.  6. 

Besides,  the  penmen  of  the  New  Testament  do  pro- 
miscuously use  these  words  for  the  same  things. 
Sometime  all  sorts  of  mu'acles  are  comprised  under 
signs,  John  xx.  30  ;  sometimes  under  powers,  and 
translated  mighty  tmrks,  Mat.  xi.  20;  sometimes  under 
signs  and  wonders,  as  Acts  ii.  43;  and  sometimes  under 
all  the  three  words  that  are  here  mentioned,  as  Acts 
ii.  22,  2  Cor.  xii.  12. 

I  suppose  that  all  these  three  words  may  have 
reference  to  the  same  mighty  works. 

This  variety  of  words  setteth  out  the  diverse  pro- 
perties of  the  same  things. 

Signs  shew  that  they  must  be  external  and  visible, 
that  they  may  the  better  signify  and  manifest  some 
other  thing,  not  so  visible. 

Wonders  shew  that  by  reason  of  the  strangeness  of 
them,  being  above  or  against  the  course  of  nature, 
they  cause  wonder. 

Powers  (here  translated  miracles)  shew  that  they  are 
done  by  an  extraordinary  and  almighty  power. 

Thus  the  same  extraordinary  things  were  in  the  Old 
Testament  set  out  by  divers  words,  dreams,  visions, 
revelations.  Dreams,  because  men  in  their  sleep  dream 
of  them.  Visions,  because  some  visible  objects  were 
represented  to  them.  Revelations,  because  God 
thereby  revealed  some  unknown  matter  to  come. 
Thus  '  God,  that  revealeth  secrets,  made  known  to 
Nebuchadnezzar  what  should  be  in  the  latter  days  in 
a  dream  by  vision,'  Dan.  ii.  22.  Thus  are  divers 
names  given  to  angels,  which  do  set  out  distinct  pro- 
perties in  the  same  angels,  rather  than  several  persons, 
as  hath  been  shewed,  Chap.  i.  Sec.  85. 

Sec.  83.  Of  a  miracle. 

A  miracle,  according  to  the  notation  of  the  Latin 
word  miracuhim,  from  whence  this  English  word  is 
taken,  signifieth  such  a  thing  as  causeth  wonder,  or  is 
in  itself  wonderful.     In  the  common  use  of  it,  it  sig- 


GOUGE  ON  HEBREWS. 


[ClIAP.  II. 


nifieth  a  wonder  in  the  highest  degree,  which  ariseth 
from  something  that  is  supernatural. 

From  the  fore-mentioned  three  words,  and  the  end 
of  setting  them  down  here,  this  description  of  a  miracle 
may  be  raised. 

A  miracle  is  a  visible,  wonderful  work,  done  by  the 
almightj'  power  of  God,  above,  or  against  the  course 
of  nature,  to  con6rm  some  divine  truth. 

1.  A  miracle  is  a  work  or  a  true  act,  not  a  mere 
show  or  appearance  of  that  which  is  not.  Herein  it 
differs  from  such  an  appearance  as  was  represented  to 
Saul,  1  Sam.  xxviii.  12  :  and  from  all  juggling  delu- 
sions ;  such  as  the  sorcerers  of  Egypt  used,  Exod.  vii. 
11,  12,  and  viii.  7. 

2.  It  is  a  visible  work,  such  an  one  as  men  may 
pee,  and  thereupon  be  moved  therewith,  as  the 
Israelites  were,  1  Kings  xviii.  39.  The  pretence  of 
transubstantiation,  wherein  no  visible  alteration  of  the 
creature  is  to  be  seen,  is  against  the  nature  of  a 
miracle,  which  is  a  sign. 

3.  It  is  above  the  course  of  nature,  or  against  it. 
Herein  lieth  the  very  form  of  a  miracle  ;  whereby  it 
is  distinguished  from  other  wonders,  which  may  be 
extraordinary,  though  not  simply  supernatural ;  such 
as  the  second  beast  did,  liev.  xiii.  13. 

4.  It  is  done  by  the  almighty  power  of  God.  No 
man,  no  angel,  whether  good  or  evil,  can  alter  the 
course  which  the  Creator  hath  set  to  his  creature. 
That  power  God  hath  reserved  to  himself.  Pretended 
miracles  wrought  by  the  power  of  the  devil,  are  but 
pretended. 

5.  The  proper  end  of  a  true  miracle  is  to  confirm  a 
divine  truth  ;  this  was  proved  before,  Sec.  30.  All 
the  miracles  boasted  of  by  papists,  for  proof  of  any  of 
their  heretical  and  idolatrous  positions,  or  practices, 
are  counterfeit. 

Sec.  84.  Of  the  ditrrsiln  nf  miracles. 

The  miracles  whereby  the  gospel  was  confirmed  are 
here  said  to  be  tlirers,  rroiy.iXan.  This  may  be  referred 
to  the  multitude  of  them.  For  though  very  many  of 
them  be  registered  in  the  New  Testament,  yet  it  is 
said  that  Christ  did  many  other  signs,  John  xxi.  80. 

To  the  multitude  of  Christ's  miracles  may  this  also 
be  applied,  '  There  are  many  other  things  which  Jesus 
did,  the  which,  if  they  should  be  written  every  one,  I 
suppose  that  even  the  world  itself  could  not  contain 
the  books  that  should  be  written,'  John  xx.  25. 

But  this  word  direfx  hath  reference  most  properly 
to  the  diflerent  kind  of  miracles  ;  as,  curing  diseases, 
restoring  senses  and  limbs,  raising  the  dead,  dispos- 
sessing devils,  &c. 

This  word  is  attributed  to  such  things  as  are  many 
in  their  number,  and  various  in  their  kinds  :  as  to 
pleasures,  Titus  iii.  8  ;  to  lusts,  2  Tim.  iii.  6  ;  to 
doctrines,  Heb.  xiii.  9  ;  to  temptations,  James  i.  2  ; 
yea,  and  to  such  diseases  as  Christ  cured.  Mat.  iv.  24. 
All  these  are  said  to  be  divers;  and  they  are  every  way 


so  diverse,  as  neither  the  number  nor  the  several 
kinds  of  them  can  be  reckoned  up. 

Concerning  the  diversity  of  miracles,  whereby  the 
gospel  was  confirmed,  God  had  therein  respect  to 
men's  backwardness  in  believing,  and  to  the  manifold 
oppositions  against  the  gospel.  If  a  few  miracles 
would  not  serve  the  turn,  there  were  many;  if  this 
or  that  kind  of  miracles  wrought  not  on  men,  yet 
other  kinds  might,  according  to  that  which  is  recorded 
of  the  diverse  signs  which  God  commanded  Moses  to 
shew:  '  It  shall  come  to  pass,  if  they  will  not  believe 
thee,  neither  hearken  to  the  voice  of  the  first  sign, 
that  they  will  believe  the  voice  of  the  latter  sign. 
And  it  shall  come  to  pass,  if  they  will  not  believe  also 
these  two  signs,  that  thou  shalt  take  of  the  water  of 
the  river,  and  pour  it  upon  the  dry  land,  and  it  shall 
become  blood,'  Exod.  iv.  8,  9. 

Though  Pharaoh's  heart  were  out  of  measure  hard, 
and  by  nine  several  plagues  was  not  moved  to  let 
Israel  go,  yet  by  another,  which  was  diverse  from  all 
the  rest,  he  was  moved,  Exod.  xii.  30,  31.  Many 
blows,  especially  with  divers  hammers,  one  heavier 
than  another,  will  drive  a  great  spike  up  to  the  head 
into  such  a  rough  piece  of  timber  as  a  few  blows  with 
one  light  hammer  could  not  make  entrance  thereunto. 

It  appears  that  it  was  the  multitude  and  diversity  of 
miracles  that  wrought  upon  the  Jews  in  that  they  said, 
'  When  Christ  cometh,  will  he  do  more  miracles  than 
these  which  this  man  hath  done  ?'  John  vii.  31. 

This  is  one  end  why  God  in  all  ages  hath  furnished 
his  church  with  variety  of  ministers,  endued  with  divers 
gifts,  that  the  church  might  he  more  edified  thereby. 
When  Barnabas,  a  son  of  consolation.  Acts  iv.  86, 
little  moves  people,  Boanerges,  sons  of  thunder,  may 
work  upon  them,  Mark  iii.  17.  Sometimes  an  Apollos, 
an  eloquent  man,  and  mighty  in  the  Scriptures,  and 
fenent  in  the  spirit,  may  much  help  such  as  believe 
through  gi-ace,  aud  may  convince  the  gainsayers.  Acts 
xxiv.  25,  27,  28. 

Sec.  35.  Of  the  fll/ls  of  the  Holy  Ghost. 

The  fourth  means  whereby  God  confirmed  the 
gospel  were  (jifis  of  the  Holt/  Ghost ;  that  is,  such  gifts 
as  the  Spirit  of  God  wrought  in  men. 

The  Greek  word  /Mtsia/jLoTg,  here  translated  gifts,  pro- 
perly signifieth  dirisiotis  or  distributions.  This  very 
word  in  the  singular  number  is  translated  dividing 
asunder,  a^jj /isj;n/iov,  Heb.  iv.  12. 

Another  word,  inoiSTr,;,  derived  from  the  same  root 
that  this  is,  is  transhited  a  divider,  Luke  xii.  14. 

The  verb  /«.£;/^e;v  signifieth  to  divide  (as  where  it  is 
said  of  Christ,  '  He  divided,  ifi'isiei,  the  two  fishes 
among  them,'  Mark  vi.  41)  or  to  distribute,  as  where 
it  is  said,  '  God  hath  distributed  (c/iieidf)  to  every  man,' 
1  Cor.  vii.  17  ;  so  2  Cor.  x.  13. 

Now,  the  church  being  as  a  body  consisting  of  many 
members,  the  Holy  Ghost  doth  divide  and  distribute 
gifts  needful  for  the  whole  body  to  and  among  the 


\'i;r.  2-1.] 


GOUGE  ON  HEBREWS. 


Several  members  thereof,  to  one  one  gift,  to  another 
another,  1  Cor.  xii.  8,  &c.  Hence  in  Greek  they  are 
called  divisions,  ij,i^iaij.h,  or  distributions ;  and  because 
they  arise  not  from  ourselves,  but  are  given  by  an- 
other, and  that  most  freely,  they  are  not  unfitly  trans- 
lated (lift!:. 

In  other  places  another  word  {■^ao!s/j,ixra)  is  used  to 
set  out  the  very  same  things  that  are  here  intended, 
and  it  properly  signifieth  free  rjifts,  Eom.  xii.  G. 

The  word  that  signifieth  distributions  is  here  trans- 
lated gifts,  because  they  confirm  the  gospel  (which  is 
the  main  end  why  mention  is  here  made  of  them),  as 
they  are  gifts  extraordinarily  given  by  the  Holy  Ghost. 

Ghost  is  an  ancient  EngUsh  word,  that  signifieth  the 
same  thing  that  spirit  doth.  The  word  that  in  Greek 
signifieth  spirit,  n>Eu,!ia,  is  oft  translated  yhost,  espe- 
cially when  it  is  spoken  of  the  departing  of  a  man's 
soul  or  spirit  from  his  body.  Of  Christ  it  is  said,  '  He 
gave  up  the  ghost,'  Mat.  sxvii.  50,  John  xix.  30. 

He  that  here  and  in  many  other  places  is  called  Holy 
Ghost,  is  also  called  Holy  Spirit,  nesC/ia  ay/on,  Luke 
xi.  13,  Eph.  i.  13,  and  iv.  30.  Here  the  third  person 
in  sacred  Trinity  is  meant. 

This  epithet  hohf  is  attributed  to  the  Spirit, 

1.  In  regard  of  his  divine  property,  in  which  respect 
I  the  Father,  John  xvii.  11,  and  Son  also  is  styled  holy, 
I       Acts  iv.  27,  30. 

!  2.  In  regard  of  his  special  function  or  operation, 

I  which  is  to  make  holy.  In  this  respect  he  is  called 
I  '  the  Spirit  of  holiness,'  Kom.  i.  4,  and  sanctification 
I  is  appropriated  unto  him,  2  Thes.  ii.  13,  1  Peter  i.  2. 
1  Of  the  Holy  Ghost,  see  more,  Chap.  iii.  7,  Sec.  74. 

Though  every  good  gift  be  of  the  Holy  Ghost,  Gal. 
V.  22,  yet  here  such  extraordinary  gifts  as  in  the 
apostles'  times  were  conferred  on  any  are  especially 
meant,  such  as  were  before  Christ's  exhibition  fore- 
told, Joel  ii.  28,  29,  and  after  Christ's  ascension  were 
abundantly  poured  out.  Acts  ii.  8. 

That  extraordinary  gifts  are  here  intended  is  evident, 
in  that  they  are  here  joined  with  signs,  wonders,  Ifcd 
miracles,  and  because  they  are  brought  in  for  the  very 
same  end,  namely,  for  confirmation  of  the  gospel. 

Those  miracles  were  extraordinary,  and  gave  evident 
proof  of  the  divine  calling  of  them  who  are  endued 
therewith,  and  of  the  divine  truth  of  that  doctrine  for 
which  they  were  given. 

By  the  gifts  of  the  Holy  Ghost  poured  on  them, 
who  on  the  day  of  pentecost  were  assembled  together, 
an  apostle  proves  to  the  Jews  that  that  Jesus  whona 
they  had  crucified  was  both  '  Lord  and  Christ,'  Acts 
ii.  33,  36.  By  like  gifts  did  he  confirm  the  calling  of 
the  Gentiles,  Acts  xi.  15-17. 

Those  gifts  were  diverse,  as  well  as  the  miracles  before 
mentioned.     This  is  particularly  exemplified,  1  Cor.   j 
xii.  4,  &c.     They  are  distributed  into  three  general 
heads  :   1,  gifts  ;  2,  administrations  ;  3,  operations. 

1.  Under  i/ifts,  yaikij.a.ra,  are  comprised  such  abih- 
'  Of  this  epHhet  holy,  see  Chap.  iii.  1,  Sec.  6. 


ties  as  the  Spirit  freely  giveth  unto  men  to  perform 
the  duties  of  their  functions.  Of  these  gifts  the 
apostle  reckoneth  up  sundry  particulars,  as  wisdom, 
knowledge,  faith,  &c. 

2.  Under  administrations,  biay.o'iiat,  are  comprised 
such  callings  and  functions  as  God  hath  ordained  for 
the  good  of  his  church.  Of  these  sundry  kinds  are 
reckoned  up,  1  Cor.  xii.  28. 

3.  Under  operations,  in^yriiJ.a.ra.,  such  fruits  and 
effects  as  issue  from  the  forenaraed  gifts,  well  employed 
in  men's  several  functions.  The  notation  of  the  word' 
intimates  as  much. 

Sec.  36.  Of  the  difference  betwixt  the  wonders  under 
the  law  and  under  the  rjospel. 

There  were  indeed  at  the  delivery  of  the  law  thunder 
and  lightning,  and  other  great  signs,  distinctly  set 
set  down,  Esod.  xix.  16,  &c.,  and  Heb.  xii.  18,  &c. 
Moses  also  did  very  great  wonders,  Deut.  xxxiv.  11, 
12,  Ps.  Ixxviii.  12,  "&c.,  Acts  Vii.  36.  So  did  other 
prophets,  especially  Elijah  and  Elisha  ;  but  the  gospel 
was  confirmed  with  more  and  greater  miracles,  John 
vii.  31,  and  is.  32,  and  xv.  24. 

The  miracles  which  Christ  did  excelled  all  the  mira- 
cles done  before  him,  in  five  especial  respects  : 

1.  In  the  ground  or  power  of  doing  them ;  for  Christ 
did  what  he  did  by  his  own  power,  in  his  own  name, 
Mark  i.  27,  and  ii.  5,  6,  &c.  ;  but  others  did  their  great 
works  by  power  received  from  God,  and  in  the  name 
of  the  Lord.  The  Lord  sent  Moses  to  do  all  the  signs 
and  wonders  which  he  did,  Deut.  xxxiv.  11. 

2.  In  the  very  matter  and  kind  of  works  which 
Christ  did.  Never  any  restored  sight  to  one  that  was 
born  blind  but  Christ,  Jnhn  ix.  32.  This  very  work 
was  greater  than  all  the  works  that  Moses  did  in 
Egypt,  the  Ked  Sea,  and  wilderness;  and  than  the 
standing  still  of  the  sun  and  moon  upon  -loshua's 
prayer,  Joshua  x.  12,13;  or  than  the  sun's  going  back 
at  Isaiah's  prayer,  2  Kings  xx.  11  ;  or  than  the  mira- 
cles done  by  the  ministry  of  Elijah  and  Elisha  ;  for  in 
these  and  other  miracles  recorded  before  Christ's  time 
there  was  but  an  alteration  of  the  ordinary  course  of 
nature  ;  but  in  giving  sight  to  a  man  that  never  had 
sight  before,  was  a  new  creation.  Besides,  we  never 
read  of  any  devils  dispossessed  before  Christ's  time. 
This  is  most  certain,  that  never  any  raised  himself  from 
the  dead  by  his  own  power  before  Christ ;  but  herein 
Christ  '  declared  himself  to  be  the  Son  of  God  with 
power,'  Rom.  i.  4. 

3.  In  the  manner  of  working  his  gi-eat  works.  Christ 
did  what  he  did  with  authority  and  command,  Mark 
i.  27,  and  ii.  11,  and  v.  41  ;  others  did  what  they  did 
with  prayer  and  submission  to  God's  will,  1  Kings 
xvii.  20,  2  Kings  iv.  33,  and  v.  11. 

4.  In  the  end.  Christ's  end  in  working  miracles 
was  to  set  out  his  glory  together  with  his  Father's,  to 
shew  that  he  was  the  Son  of  God,  true  God,  Mark  ii. 

'  hi^yuy,  eficaciter  ogere. 


GOUGE  ON  HEBREWS. 


[ClIAP.  II. 


10,  and  that  men  might  be  bronght  to  believe  in  him. 
This  is  evident  by  the  question  which  Christ  pro- 
pounded to  the  man  that  was  born  blind,  and  had 
Bight  given  him  by  Christ.  The  question  was  this  : 
'  Dost  thou  believe  on  the  Son  of  God  ?'  John  ix.  85. 
The  prophets  did  what  they  did  with  respect  to  God 
alone,  and  to  shew  that  what  they  did  or  spake  was 
by  commission  from  the  Lord,  1  lungs  xviii.  80,  87. 

5.  In  the  e.rteiit.  Christ's  cures  of  many  men's 
bodies  extended  also  to  the  cure  of  their  souls.  This 
is  evident  by  the  pardon  of  sin  which  he  gave  to  the 
man  whom  he  cured  of  his  palsy,  Mat.  ix.  2  ;  and  also 
by  this  exhortation  to  another  man  whom  he  cured, 
'  Behold,  thou  ai-t  made  whole ;  sin  no  more,'  John 
V.  14. 

But  the  gifts  of  the  Holy  Ghost  which  are  here 
mentioned,  do  beyond  all  exception  demonstrate  that 
the  gospel  had  a  greater  conlii-mation  than  the  law, 
because  never  were  such  gifts  given  before  Christ's 
time.     Of  these  gifts,  see  Sec.  85. 

Sec.  37.  Of  God's  will  in  ordering  tiorks  and  gifts. 

The  fore-mentioned  diversity  of  miracles  and  disfri- 
bntion  of  gifts,  were  ordered  and  disposed,  xard  rriv 
avTou  yiXzaiv,  'according  to  the  will'  of  God.  This 
act  of  distributing  is  attributed  to  God,  1  Cor.  vii. 
17;  to  his  Son,  Eph.  iv.  7  ;  and  to  his  Spirit,  1  Cor. 
sii.  11.  And  for  kind,  number,  and  measure  of  gifts, 
all  are  ordered  by  the  will  of  this  one  God,  '  according 
to  his  oun  will,'  auroD,  not  another's.  The  Greek  word 
intends  as  much. 

The  will  of  God  is  that  rule  whereby  all  things  are 
ordered  that  he  himself  doth,  and  whereby  all  things 
ought  to  be  ordered  that  creatures  do. 

Hereupon  God's  will  is  distinguished  into  his  secret 
and  revealed  will.  This  distinction  is  grounded  on 
these  words,  '  The  secret  things  belong  unto  the  Lord 
our  God,  but  those  things  that  are  revealed  belong  unto 
ns,'  Deut.  xxix.  29. 

The  secret  will  of  God  is  called  his  '  counsel,'  Isa. 
xlvi.  10;  'the  counsel  of  his  will,'  Eph.  i.  11 ;  'his 
purpose,'  Rom.  viii.  28;  '  his  pleasure,'  Isa.  xlvi.  10; 
'  his  good  pleasure,'  Eph.  i.  9 ;  '  the  good  pleasure  of 
his  will,'  Epb.  i.  5. 

The  other  is  commonly  called  God's  word,  and 
that  after  the  manner  of  men,  because  the  ordinary 
means  whereby  men  make  known  their  minds  is  the 
word  of  their  mouth;  therefore  the  revelation  of  God's 
will  is  called  God's  word,  whether  it  be  by  an  audible 
voice  from  God  himself,  as  Mat.  iii.  17  ;  or  by  the 
ministry  of  angels,  ver.  2  ;  or  by  the  ministry  of  men, 
Hosea  i.  2. 

This  is  also  called  '  the  good,  and  acceptable,  and 
perfect  will  of  God,'  Rom.  xii.  2. 

This  revealed  will  of  God  is  that  which  is  princi- 
pally intended  in  the  second  petition  of  the  Lord's 
prayer. 

Hero  God's  secret  will  is  meant ;  this  is  that  supreme 


and  absolute  will  of  God,  by  which  all  things  are,  and 
without  which  nothing  can  be,  Ps.  cxv.  8,  Eph.  i.  11, 
Rom.  xi.  34. 

This  is  God's  only  rule ;  he  hath  nothing  else  to 
regulate  any  purpose  or  act  of  his  but  his  own  will. 
As  therefore  he  disposeth  all  things,  so  in  special  the 
gifts  of  the  Holy  Ghost,  '  according  to  his  will.'  See 
verse  9,  Sec.  78 ;  and  Chap.  vi.  17,  Sec.  130. 

The  grounds  following  do  demonstrate  the  equity 
hereof. 

1.  God  is  the  fountain  whence  all  gifts  flow:  '  Every 
good  gift,  and  every  perfect  gift,  is  from  above,  and 
Cometh  down  from  the  Father  of  lights,'  James  i.  17. 
All  are  his.  Hereupon  he  thus  presseth  his  right 
against  such  as  were  not  contented  with  that  portion 
which  he  gave  them  :  '  Is  it  nut  lawful  for  me  to  do 
what  I  will  with  mine  own?'  Mat.  xx.  15. 

2.  God  is  the  most  supreme  sovereign  over  all,  he 
is  the  Lord  and  Master  of  all ;  he  therefore  hath  power 
to  order  the  places,  and  duties,  and  parts  of  all,  as  he 
pleaseth,  according  to  his  own  will.  In  reference  here- 
unto thus  saith  David,  '  The  Lord  God  of  Israel  chose 
me  before  all  the  house  of  my  father,  to  be  king  over 
Israel  for  ever.  For  he  hath  chosen  Judah  to  be  the 
ruler :  and  of  the  house  of  Judah,  the  house  of  my 
father :  and  among  the  sons  of  my  father,  he  liked 
me  to  make  me  king  over  all  Israel :  and  of  all  my 
sons,  he  hath  chosen  Solomon  my  son  to  sit  upon  his 
throne,'  &c.,  1  Chron.  xxviii.  4,  5. 

8.  God  is  the  wisest  of  all.  He  is  wise  in  heart. 
Job  ix.  4;  yea,  mighty  in  wisdom.  Job  xxxvi.  5;  'his 
understanding  is  infinite,'  Ps.  cxlvii.  5  ;  he  is  '  only 
wise,'  Rom.  xvi.  27.  He  therefore  best  knoweth 
what  is  fittest  for  every  one  ;  and  he  is  fittest  to  order 
it  according  to  his  will. 

4.  God's  will  is  the  rule  of  righteousness.  What- 
soever is  ordered  thereby,  and  agreeable  thereto,  is 
righteous ;  and  whatsoever  cometh  from  it  is  altogether 
righteous  :  '  The  Lord  is  righteous  in  all  his  ways.' 
Qi^  ordering  therefore  of  matters  must  needs  be 
according  to  right  and  equity. 

5.  The  Lord  fitteth  gifts  and  functions  one  to  an- 
other ;  such  gifts  as  are  needful  for  such  a  function, 
and  such  a  function  as  is  fittest  for  such  gifts.  The 
Lord  gave  talents  to  every  of  his  servants,  '  according 
to  bis  several  ability,'  Mat.  xxv.  15  ;  and  having  called 
Bezaleel  to  the  work  of  the  tabernacle,  he  '  filled  him 
with  the  Spirit  of  God  in  wisdom,  and  in  understand- 
ing, and  in  knowledge,  and  in  all  manner  of  workman- 
ship, to  devise  cunning  works,'  Exodus  xxxi.  2,  8,  &c. 

This  teacheth  us  every  one  to  be  content  with  our 
own  measure  which  God  hath  proportioned  to  us,  for 
we  may  be  assured  thereupon  that  it  is  the  fittest  and 
best  for  us.  Hast  thou  a  small  measure  ?  Bear  it 
patiently,  that  measure  is  fittest  for  thee.  Hast  thou 
a  great  measure  ?  Use  it  couscionably,  that  is  fittest 
for  thee.  If  thou  grudgest,  thou  grudgest  against  the 
most  high,  wise,  righteous  God,  the  fountain  of  all 


Vek.  2-4.] 


GOUQE  ON  HEBREAVS. 


blessings.  Remember  Aaron's  and  Miriam's  fault, 
and  God's  answer  thereto,  Num.  xii.  2,  8.  Let  the 
coLsideration  hereof  suppress  in  thee  all  murmuriug 
and  repining  against  that  measure  which  others  have 
received. 

Obj.  We  are  exhorted  '  earnestl_y  to  covet  the  best 
gifts,'  1  Cor.  xii.  31  ;  and  to  '  seek  to  excel,'  1  Cor. 
xiv.  12 ;  and  to  '  grow  up  in  all  things,'  Eph.  iv.  15. 

Ans.  None  of  these,  nor  any  such  like  exhortations, 
are  contrary  to  Christian  contentedness.     For, 

1.  Though  a  man  covet  a  more  excellent  gift  than 
God  hath  ordained  for  him,  yet  when  he  seeth  that 
God  hath  bestowed  such  and  such  a  gift  upon  him, 
less  than  his  desire,  he  may  quietly  subject  himself  to 
God's  wise  disposition,  and  rest  contented  therewith  ; 
for  the  will  of  God  being  now  made  known  to  him,  he 
may  persuade  himself,  that  the  gift  he  hath  is  best  for 
him. 

2.  Seeking  to  excel,  is  not  ambitiously  to  strive  for 
the  highest  places  and  greatest  offices  in  the  church, 
as  Diotrephes  did,  3  John  9 ;  but  evei-y  one  to  strive 
in  his  own  place  to  do  most  good  in  God's  church. 
This  therefore  is  the  full  exhortation,  '  Seek  that  you 
may  excel  to  the  edifying  of  the  church,'  1  Cor.  xiv. 
12.  So  as  this  teacheth  us  how  to  make  the  best  use 
of  the  place  wherein  God  hath  set  us,  and  of  the  parts 
which  he  hath  given  us. 

3.  A  continual  growth  in  grace  is  no  more  opposite 
to  Christian  contentedness,  than  the  growth  of  the 
little  finger  is  to  the  place  wherein  it  is  set.  Growth 
and  contentedness  may  well  stand  together  ;  yea,  they 
always  go  together.  Growth  in  grace  received,  sheweth 
our  good  liking  thereof,  and  that  we  think  it  the  fittest 
for  US,  and  are  thereupon  stirred  up  to  nourish  and 
cherish  it,  to  keep  it  from  decay,  and  to  increase  it 
more  and  more. 

Sec.  38.  0/ the  resolution  of  the  Id,  M,  and  ith 
verses  oj  the  second  chapter. 

The  sum  of  these  verses  is,  a  motive  to  enforce  a 
diligent  heeding  of  the  gospel.  Two  general  points 
are  to  be  observed  : 

1.  The  inference. 

2.  The  substance. 

Ver.  2.  The  inference  is  in  this  causal  particle,  yd^, 

The  substance  setteth  out  an  argument,  a  minore  ad 
mnjus,  from  the  less  to  the  greater. 

In  laying  down  that  argument  we  are  to  observe, 

1.  The  manner  of  propounding  it. 

2.  The  matter  whereof  it  consisteth. 

The  manner  is  by  way  of  supposition  ;  in  this  con- 
ditional particle,  ti,  if. 

The  matter  declares  the  two  parts  of  the  argument. 

The  argument  is  comparative. 

The  first  part  thereof  setteth  out  just  vengeance  on 
trHnsgressors  of  the  word  of  angels.     This  is  the  less, 


The  second  part  setteth  out  greater  vengeance  on 
transgressors  of  the  gospel,  ver.  3,  4. 
In  the  former  we  have, 

1 .  A  description  of  that  whereupon  vengeance  was 
executed. 

2.  A  declaration  of  the  kind  of  vengeance. 
The  thing  described  is  set  out, 

1.  By  the  means  of  making  it  known,  XaXrtskii  >.o'- 
yoi,  the  word  spokei 


2.  By  the  ministry  thereof,  ii'  ayj'iKm 


ngels. 


the  stedfastness  of  it,  iyivsro  /SsSa/os,  was 
sted/ast. 

In  the  declaration  of  the  vengeance  is  set  down, 

1.  The  fault. 

2.  The  punishment. 

The  fault  is  expressed  in  two  kinds  : 

1.  Transgression,  'ira^dZaeii. 

2.  Disobedience,  'za^ax.ori. 

Both  these  are  manifested  by  their  extent,  in  this 
particle  every,  vaaa. 

The  punishment  is  set  out, 

1.  By  the  kind  of  it,  (Lieiantoioaiav,  recompence  of 
reward. 

2.  By  the  equity,  in  these  two  words,  hdixov,  just, 
'iXaZsv,  received. 

Ver.  3.  In  the  second  part  of  the  comparison  we 
are  likewise  to  observe  : 

1.  The  manner  of  setting  it  down,  by  an  interroga- 
tion, nZg,  how  ? 

2.  The  manner.     Herein  is  declared, 

1.  The  judgment. 

2.  The  cause  thereof. 

In  the  judgment  are  noted, 

1.  The  persons  liable  thereunto,  in  this  pronoun  of 
the  first  person  plural,  ri/^Tg,  ive. 

2.  The  kind  of  judgment  is  expressed  in  this  word, 
sxipeu^Ofii^a,  escape. 

The  cause  is,  1,  propounded  ;  2,  aggravated. 
In  the  proposition  there  is  noted, 

1.  The  act  wherein  the  sin  consisteth,  d/aXrjgaiiT-si, 
ne<flect. 

2.  The  object.     Which  manifesteth, 

1.  The  benefit  neglected,  aurri^ia;,  salvation. 

2.  The  excellency  of  that  benefit,  TrfKixavTng,  so  great. 
The  aggravation  thereof  is  manifested, 

1.  By  the  publication  of  that  salvation. 

2.  By  the  ratification  thereof. 

The  publication  of  salvation  is  here  commended  by 
the  principal  author  thereof;  who  is  set  out, 

1.  By  his  dignity,  iid  roZ  Kuslov,  the  Lord. 

2.  By  his  ministry.     Herein  is  expressed, 

1 .  The  kind  of  it,  in  this  word  spoken,  XaXeTaSai. 

2.  The  pre-eminence  of  it,   at  jirst  began,   af^^ijv 
XaCoZaa. 

The  ratification  is  there  expressed,  lZiZai<Ji6n,  was 
confirmed.     About  which  is  further  set  down, 

1.  The  persons  that  confirm  it. 

2.  The  means  whereby  it  was  confirmed. 


GOUGE  ON  HEBREWS 


[Chap.  II. 


The  persons  admit  a  double  consideration  : 

1.  Who  confirmed  it. 

2.  To  whom  it  was  confirmed. 

The  persons  confirming  it  were,'  1,  men  ;  2,  God. 

The  men  were  such  as  heard  Christ,  i'rh  fuv  axoXi- 
aa.»Twv. 

The  persons  to  whom  they  confirmed  it  are  expressed 
in  this  pronoun  of  the  plural  number  and  fii-st  person, 
t<.',  iig  f;/j,&i,  to  us. 

Ver.  4.  The  other  person  confirming  is  set  out, 

1.  By  his  title  God,  ro~^  0tou. 

2.  By  the  kind  of  ratification,  bearing  them  witness, 

In  setting  down  the  means  of  ratification  are  noted, 

1.  The  kind  of  them. 

2.  The  rule  whereby  they  are  ordered. 

The  kind  of  means  are  of  two  sorts  :  I,  works  ;  2, 
gifts. 

Works  are  here  set  out, 

By  their  distinct  sorts,  which  are  three :  1 ,  signs, 
arifiilois  ;  2,  wonders,  riiaai ;   3,  miracles,  i\)ta.u,im. 

2.  By  their  variety,  in  this  word  divers,  'r 017.1X0.1  i. 

Gifts  are  described,  1,  by  their  author,  the  Holy 
Ghost,  IlvsiittaVo;  aylov. 

2.  By  their  distribution,  /j.i^iefi.o!' g.  This  is  implied 
in  the  Greek  word  used  by  the  apostle. 

The  rule  is  thus  manifested,  according  to  his  own 
will,  Kara,  rnt  i>i>.»iff«. 

Here  obstrve, 

1.  The  kind  of  rule,  will. 

2.  The  property  of  it,  bis  own,  ai/rou. 

Sec.  39.  Of  the  doctrines  arising  out  of  the  2d,  dd, 
and  ith  verses  of  the  second  chapter. 

I.  Motive  may  he  added  to  motive.  To  that  motive 
in  the  former  verse,  taken  from  the  damage  of  not 
heeding  the  gospel,  in  these  verses  another  motive  is 
added,  taken  from  the  vengeance  that  will  follow 
thereupon.  For  men  are  hardly  brought  to  believe 
divine  truths. 

II.  Suppositions  may  imply  unquestionable  tniths. 
The  manner  of  the  apostle's  arguing  by  way  of  sup- 
position, if,  proveth  as  nuich.     See  Sec.  8. 

III.  Anyels  were  of  old  God's  ministers  to  his  church. 
They  '  spake  his  word.'     See  Sec.  10. 

IV.  God's  word  is  sUdfast.  So  is  it  here  expressly 
said  to  be.     See  Sees.  U,  12. 

V.  Divine  vengeance  may  he  a  motive  to  forhear  sin. 
The  inference  of  the  vengeance  upon  the  word  spoken 
proves  as  much ;  for  it  is  here  to  that  verj'  end 
alleged. 

VI.  There  are  different  kinds  of  sin.  The  distinc- 
tion betwixt  transgression  and  disobedience  imports 
thus  much.     See  Sec.  14. 

VII.  No  sin  shall  pass  unrevcngcd.  This  general 
particle,  every,  intends  this. 

VIII.  Punislimenl  is  due  to  transgression.  It  is 
therefore  styled' a  recoinpence  of  reward.'  See  Sec.  IG. 


IX.  Divine  vengeance  is  most  just.  So  it  is  here 
expressly  said  to  be.     See  Sec.  17. 

X.  Transgressors  shall  receive  vengeance,  will  they 
nill  they.  This  verb  received  intimates  this  point. 
See  Sec.  17. 

XI.  Revenge  of  sin  is  most  sure.  This  interrogative 
how  intimates  as  much.     See  Sec.  18. 

XII.  Tliere  are  degrees  of  sin  and  judgment.  The 
inference  of  the  latter  part  of  the  comparison  upon  the 
former,  declares  the  truth  of  this  point.  For  neglect 
of  the  gospel  is  made  a  greater  sin  than  neglect  of  the 
law  ;  and  a  greater  judgment  is  thereupon  infen-ed. 
See  Sec.  18. 

XIII.  It  is  very  dangerous  to  neglect  the  gospel. 
There  is  no  way  of  escaping  for  such.     See  Sec.  19. 

XIV.  The  greatest  as  ivell  as  the  meanest,  falling  info 
the  same  sin,  are  liable  to  the  same  judgment.  This 
pronoun  we  includes  the  apostle  himself  and  all  to 
whom  he  wrote.     See  Sec.  18. 

XV.  The  gospel  brings  salvation.  It  is  thereupon 
styled  salvation.     See  Sec.  20. 

XVI.  The  salvation  wrought  by  the  gospel  is  very 
great.  This  word  so  great  intends  as  much.  It  is 
far  greater  than  that  which  by  the  ministry  under  the 
law  was  brought  to  people.     See  Sec.  21. 

XVII.  Christ  uas  ^a  preadier.  He  is  here  said  to 
preach.     See  Sec.  22. 

XVIII.  The  word  is  made  profitahle  by  preaching. 
For  this  end  Christ  preached  it.     See  Sec.  23. 

XIX.  Christ  was  the  first  preacher  of  the  gospel. 
This  is  here  expressly  asserted.     See  Sec.  24. 

XX.  God  would  have  his  word  confirmed.  See 
Sec.  25. 

XXI.  3Iany  preachers  of  tlte  same  truth  confirm  it 
the  more.  Thus,  by  other  preachers,  the  gospel 
which  Christ  first  preached  was  confirmed.  See  Sec. 
25. 

XXII.  Apostles  succeeded  Christ.  These  were  they 
who  heard  him.     See  Sec.  26. 

XXIII.  Preachers  confirm  the  gospel  to  others.  It 
was  confirmed  unto  us,  saith  the  text.     See  Sec.  27. 

XXIV.  God  addeth  his  witness  to  the  ministry  of 
his  serva7its.  This  is  here  expressly  set  down.  See 
Sec.  28. 

XXV.  God  only  can  work  miracles.  This  is  here 
set  down  as  God's  proper  act.     See  Sec.  28. 

XXVI.  Miracles  are  above  the  potver  of  creatures. 
This  foUoweth  from  the  former  by  just  consequence. 
See  Sec.  29. 

XXVII.  ]Vorks  are  witnesses  to  God's  word.  God, 
by  his  works,  bare  witness  to  his  apostles.  See  Sec. 
30. 

XXVIII.  Signs,  by  visible  objects,  confirm  divine 
matters. 

XXIX.  Wonders,  by  the  strangeness  of  them,  do  the 
like. 

XXX.  Miracles  also  do  so  hy  a  divine  power  marii- 
fested  in  them.    These  three  last  doctrines  arise  out 


Veu.  5.] 


GUL'CiE  OX  HEmiEWS. 


of  the  notation   of  those  words,  si'/ns,  wonders,  mi- 
racles.    See  Sees.  31,  32. 

XXXI.  Divers  miracles  were  wrought  to  confirm  the 
gospel.     See  Sec.  84. 

XXXII.  Mens  gifts  are  of  the  Holy  Ghost.  He 
gives  them,  1  Cor.  xii.  11.  Therefore  they  are  here 
styled  '  gifts  of  the  Holy  Ghost.'     See  Sec.  35. 

XXXIII.  Extraordinary  gifts  were  abundantly  given 
at  the  first  preaching  of  the  gospel.  The  church  had 
need  of  them.     See  Sec.  35. 

XXXIV.  Gifts  of  the  Holy  Ghost  were  confirmations 
of  the  gospel.  They  are  in  this  respect  joined  with 
miracles.     See  Sec.  35. 

XXXV.  Men's  functions  and  abilities  are  of  God. 
Ihid. 

XXXVI.  2'he  gospel  had  greater  confirmation  than 
the  law.     See  Sec.  36. 

XXXVII.  God  hath  no  other  rule  than  his  own  will. 
This  relative,  his  own,  implies  as  much. 

XXXVIII.  God  orders  men's  parts  and  places  accord- 
ing to  his  will.     See  Sec.  37. 

Sec.  40.  Of  the  inference  of  the  fifth  verse  upon  that 
which  goeth  before. 

Ver.  5.  For  unto  the  angels  hath  he  not  put  in  sub- 
jection the  uorld  to  come,  whereof  ice  speak. 

In  this  verse  the  apostle  hath  an  eye  to  that  main 
point  which  he  insisted  upon  in  the  former  chapter ; 
(which  was,  that  Christ  is  more  excellent  than  angels), 
and  also  to  the  argument  in  the  verse  immediately 
going  before,  whereby  he  proved  that  more  heed  is  to 
be  given  to  the  word  of  Christ,  than  to  the  word  of 
angels. 

In  reference  to  the  former  chapter,  a  ninth  argu- 
ment is  in  this  verse  added  to  those  eight  which  were 
produced  in  the  former  chapter,  to  prove  the  foresaid 
excellency  of  Christ  above  angels.  See  Chap,  i.,  Sec.  64. 

In  reference  to  the  former  part  of  this  chapter,  this 
verse  containeth  a  reason  why  Christ's  word  is  to  be 
preferred  before  the  word  of  angels  :  namely,  because 
God  hath  given  a  greater  authority  to  Christ,  than  ever 
he  did  to  angels.  The  first  particle  of  this  \exse,for, 
sheweth  that  a  reason  is  contained  therein. 

This  reason  is  here  set  down  as  a  double  transition. 

The  first  is  from  Christ's  excellency  in  reference  to 
his  divine  nature,  unto  his  excellency  in  reference  to 
his  human  nature. 

The  other  is,  from  the  apostle's  exhortatory  digres- 
sion, unto  his  doctrinal  point  about  Christ's  excellency. 

In  the  former  chapter  the  apostle  sets  out  the  excel- 
lency of  Christ  being  God,  yet  so  as  he  considered 
him  also  to  be  man,  oven  God-man. 

In  this  chapter  he  sets  out  the  excellency  of  Christ 
being  man,  yet  so  as  he  considereth  him  also  to  be 
God,  even  God-man. 

The  reason  here  produced  is  comparative.  The 
comparison  is  of  uneijuals  :  for  it  is  betwixt  Christ  and 
angels. 


1.  The   inferiority  of  angels   is   declared   in  this 

verse. 

2.  The  superiority  of  Christ  is  proved.    Verses  6-9. 
The  manner  of  expressing  the  inferiority  of  angels  is 

like  that  which  was  used  Chap.  i.  Sec.  46.  It  is  ex- 
pressed negatively,  '  Unto  the  angels  hath  he  not  put,' 
&c. 

In  this  place  the  kind  of  argument  is  the  stronger, 
in  that  it  is  denied  to  them  by  him  who  only  hath 
the  supreme  and  absolute  power  to  confer  jurisdiction 
upon  any,  or  to  withhold  it  from  any,  and  that  is  God. 
For  this  relative  he  hath  reference  to  him  that  is  men- 
tioned in  the  verse  immediately  going  before,  thus, 
'  God  bearing  witness.' 

The  argument  may  be  thus  framed. 

He  to  whom  God  hath  put  in  subjection  the  world 
to  come,  is  more  excellent  than  they  to  whom  he  hath 
not  put  it  in  subjection  ;  but  God  hath  put  the  world 
to  come  in  subjection  to  Christ,  and  not  to  angels ; 
therefore  Christ  is  more  excellent  than  angels. 

The  latter  part  of  the  assumption  is  in  this  verse. 

The  former  part  in  the  verses  following. 

Sec.  41.  Of  the  world  to  come. 

The  word  translated  world,  oiy.ov/j.ivni'j  properly  sigui- 
iieth  a  place  inhabited.  For  it  is  derived  from  a  noun 
that  siguifieth  a  house  or  habitation,  'oixog,  and  from 
a  verb  that  signifieth  to  dwell  or  inhabit,  oixiu.  It  is 
another  word  than  that  which  was  used.  Chap.  i. 
verse  2,  and  translated  worlds,  a'iZjmi.  For  that  word 
hath  reference  to  the  time  wherein  all  things  were 
made  and  continue  (see  Chap.  i.  Sec.  18).  But  this 
hath  reference  to  the  place  wherein  men  dwell.  It  is 
the  same  word  that  is  used  Chap.  i.  Sec.  66.  But 
it  is  here  used  in  another  sense.  There  it  was  put  for 
the  earth,  but  here  it  is  metonymically  put  for  inha- 
bitants, not  in  earth  only,  but  in  heaven  also.  And 
in  reference  to  earth,  by  a  synecdoche,  the  better  part 
of  inhabitants  thereon  are  meant,  namely,  saints,  Ps. 
xxxvii.  11,  Mat.  v.  5.  In  this  sense  another  word 
translated  world  is  also  used,  y.6aij.o;,  2  Cor.  v.  19. 

The  world,  then,  in  this  pliice,  is  put  for  the  church, 
which  compriseth  under  it  the  whole  number  of  God's 
elect,  called  or  to  be  called.  In  this  sense  it  is  also 
called  'the  kingdom  of  God,'  Mat.  vi.  83  ;  '  the  king- 
dom of  his  Son,'  Col.  i.  13;  'the  kingdom  of  heaven,' 
Mat.  iii.  8. 

That  this  word  world  is  in  this  place  so  used,  is 
evident  by  this  epithet  to  come,  added  thereto.  For 
this  world  is  to  be  considered,  either  in  the  inchoation 
and  progress  thereof,  or  in  the  consummation  and  per- 
fection of  it. 

In  the  former  respect  it  is  styled  '  the  world  to 
come,'  /isXXouffav,  in  reference  to  the  saints  that  lived 
before  Christ  was  exhibited  in  the  flesh,  and  longed  to 
see  this  world.  Mat.  xiii.  17  ;  John  viii.  56  ;  1  Pet.  i. 
10,  11.  Thus  John  the  Baptist,  after  he  was  born 
and  exercised  his  ministry,  is  said  to  be  '  Elias  to 


lU 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


■  xiome,'  Mat.  xi.  14,  in  reference  to  a  former  prophecy, 
aial.  iv.  5. 

In  the  latter  respect,  this  world  is  said  to  come,  in 
reference  to  such  saints  as  have  grace  begun  in  them, 
but  cannot  have  it  perfected  till  this  life  be  ended. 
.So  as  in  regard  of  the  perfection,  both  of  particular 
members,  and  also  of  the  whole  mystical  body,  this 
world,  even  now  since  Christ  exhibited,  is  truly  said 
to  come.  Thus  is  this  title,  to  come,  oft  used,  as 
Mat.  xii.  32;  Eph.  i.  21. 

In  like  respects  all  things  under  the  gospel  are  said 
t/O  '  become  new,''  2  Cor.  v.  17. 

Sec.  42.  Of  aiiprojuiatiiKj  the  'world  to  come'  to  the 
Matter  times. 

Considering  that  the  saints  who  lived  before  Christ 
•was  exhibited,  were  members  of  the  true  church  and 
■nystical  body  of  Christ,  this  question  may  be  moved. 
How,  in  reference  to  them,  the  world  is  said  to  come  ? 

Ans.  Many  things,  in  case  of  difl'ercnce  betwixt 
:;he  time  of  the  law  and  gospel,  are  to  bo  taken 
twmparatively,  and  that,  as  in  other  cases,  so  in  this 
particular. 

1.  Christ,  under  the  law,  was  in  so  many  types  and 
tshadows  typified  out  unto  saints  then  living,  as  they 
«onld  not  so  fully  and  clearly  discern  him,  as  now  we  do. 

2.  Their  faith  in  the  Messiah  was  grounded  on  pro- 
aiises  of  his  to  come  ;  but  our  faith  is  settled  on  Christ 
itctually  exhibited.  He  is  now  in  his  human  nature 
really  settled  on  his  throne  ;  and  in  that  respect  this 
'£^irhl,  that  was  then  to  come,  is  more  fully  made  sub- 
ject to  him. 

3.  In  regard  of  the  number  of  those  that  under 
the  gospel  are  made  subject  to  Christ,  the  Christian 
i-hurch  may  be  counted  a  world,  and  that  in  com- 
:;iarison  of  the  number  of  those  that  were  under  the 
iaw-     For  they  made  but  a  small  nation. 

'Sec.  43.  Of  being  put  in  subjection. 

This  phrase,  put  in  subjection,  is  the  interpretation 
-..-^Tone  Greek  word,  i/crlrags,  but  a  compound  one,  which 
;.«ignilieth,  to  put  under. 

The  simple  verb,  Tdmiv,  signifieth  to  appoint,  place, 
<eKxei  in  order.  It  is  used  to  set  out  God's  ordaining 
jwrsonstolife, — 'As many  as  were  ordained (rfray^jtw) 
to  eternal  life,  believed,'  Acts  xiii.  48, — and  men's  de- 
termining matters.  Acts  xv.  2,  tTa^av ;  and  appoint- 
ing place  and  times,  ira^aro.  Mat.  xxviii.  10,  Acts 
j^viii.  23. 

The  preposition  Oto,  with  which  the  word  is  com- 
vouud,  signifieth  under.  Answerably  it  is  translated, 
'put  under.'  We  see  not  yet  all  things  put  under 
Siiai,  {/':TOTiTay/j,ha,  verse  8.  Now  they  who  are  by  him 
sSiiat  liath  authority  put  under  another,  are  brought  to 
ifci  in  subjection  to  him.  It  is  therefore  in  this  sense 
applied  to  subjects  and  servants,  1  Pet.  ii.  13,  18  ;  to 
■  Of  llie  things  under  tlio  Rospcl  called  niK,  see  my  sermon 
•as  Ezck.  ixx\  i.  1 1 ,  entitled,  The  Progras  of  God's  Providence. 


wives,  1  Pet.  iii.  1  ;  to  children,  Ltike  ii.  51 ;  to  the 
church,  Eph.  v.  24. 

It  here  importeth  two  things  ; — 

1.  Sovereignty  and  authority  on  God's  part,  who  is 
here  said  to  put  under.  This  is  exemplified,  verse  8. 
Thus  may  such  as  are  most  unwilhng  to  be  brought 
under,  be  put  in  subjection,  as  the  devils  themselves, 
Luke  X.  17,  20. 

2.  Duty  on  the  church's  part,  in  a  willing  sub- 
mitting of  itself  to  Christ.  In  this  respect  wives  are 
charged  to  submit  themselves  to  their  own  husbands, 
'as  the  church  is  subject  unto  Christ,'  Eph.  v.  22,  24. 

In  both  these  respects  are  the  good  angels  subject 
unto  Christ,  1  Pet.  iii.  23. 

Sec.  44.   Of  the  suhjeclinn  denied  to  angels. 

This  honour,  to  have  the  church  put  into  subjection 
to  them,  is  expressly  denied  to  augels;  so  saith  this 
text,  '  he  hath  not  put  in  subjection  unto  angels  the 
world  to  come.'  That  honour,  which  God,  the  most 
high,  supreme  sovereign  over  all,  vouchsafeth  not  to 
a  creature,  is  denied  to  him  ;  he  hath  no  right  to  it. 
Were  it  meet  that  he  should  have  it,  the  wise  God 
would  bestow  it  on  him. 

Angels  are  of  creatures  the  most  excellent ;  (Of  the 
excellency  of  angels,  see  Chap.  i.  Sec.  40,  85)  ;  yet 
this  world  to  come,  consisting  of  such  inhabitants  as 
are  mystically  so  united  to  Christ,  as  they  make  one 
body  with  him  (which  body  is  called  Christ,  1  Cor. 
xii.  12),  are  too  excellent  to  be  put  in  subjection  to 
any  but  Christ,  who  is  the  true  and  only  head  of  the 
church.  Though  angels  be  more  excellent  than  any 
children  of  men,  singly  and  simply  considered  in  them- 
selves, yet  children  of  men,  as  they  are  united  to 
Christ,  and  make  one  body  with  him,  are  far  more 
excellent  than  all  the  angels.  It  is  therefore  very 
incongruous  that  they  who  are  the  more  excellent 
should  be  put  in  subjection  to  those  who  are  less  ex- 
cellent, yea,  to  those  who  ai-o  appointed  to  be  minis- 
ters and,  as  I  may  so  speak,  servants  unto  him.' 

Sec.  45.  Of  arguments  for  angels'  authority  over  llie 
church  answered. 

The  fore-mentioned  point  will  appear  more  clear 
by  answering  such  arguments  as  are  alleged  to  prove 
the  authority  of  angels  over  Christ's  church. 

.irg.  1.  Angels  are  styled  'thrones,  dominions, 
principalities,  and  powers,'  Col.  i.  IG,  all  which  titles 
imply  superiority  and  authority  over  others. 

Ans.  1.  Those  titles  ai-e  used  to  set  out  the  excel- 
lency and  dignity  of  angels,  rather  than  their  autho- 
rity and  command  over  others.  They  who  have  do- 
minion, principality,  and  power,  and  who  sit  on 
thrones,  are  among  men  the  most  excellent.  These 
titles,  thou,  shew  that  angels  ai-e  the  most  excellent 
among  all  creatures. 

A 'IS.  2.  If  authority  be  yielded  unto  them,  yet  that 
'  Qu.  'them'?    Ed. 


Veh.  5.] 


GOUGE  OX  HEBREWS. 


authority  is  only  deputative  in  reference  to  that  mes- 
sage or  work  which  is  enjoined  on  them ;  such  an 
authority  as  kings'  ambassadors  and  messengers  have. 

Aty.  2.  They  are  called  princes  of  particular  coun- 
tries, as  of  Persia  and  Gra3cia,  Dan.  x.  13,  20.  Now 
princes  have  subjects  put  into  subjection  unto  them. 

Am.  1.  Persia  and  Grajcia  were  then  of  this  world; 
but  we  speak  of  the  world  to  come,  which  is  the 
church. 

Alls.  2.  It  cannot  be  proved  that  those  princes  there 
meant  were  angels ;  they  were  the  monarchs  of  those 
nations  ;  as  Cambyses  or  Darius  of  Persia,  and  Alex- 
ander of  Greece. 

A  r<j.  8.  Michael  the  angel  was  prince  of  the  Jews, 
Dan.'x.  12,  21. 

Ans.  Indeed  Michael  is  styled  an  archangel ;  but 
thereby  is  meant  the  head  of  angels,  the  Lord  Jesus 
Christ.     See  Chap.  i.  Sec.  83. 

Arg.  4.  Evil  angels  are  '  rulers  of  the  darkness  of 
this  world,'  Eph.  vi.  12;  why  may  not  then  good 
angels  be  rulers  of  the  world  to  come  ? 

Ans.  1.  Evil  angels  usm-p  power  and  authority  above 
that  which  is  meet,  which  the  good  angels  will  never  do. 

Ans.  2.  The  children  of  this  world  put  themselves 
in  subjection  to  evil  angels,  and  so  become  their 
slaves,  but  the  children  of  the  world  to  come  will  sub- 
ject themselves  to  none  but  to  Christ,  no,  not  to  the 
good  angels. 

Arij.  5.  The  men  of  this  world  are  put  in  subjection 
to  Christ ;  therefore  the  subjection  of  the  world  to 
come  is  no  good  proof  of  Christ's  excellency. 

Ans.  1.  Though  the  men  of  this  world  are  put  into 
subjection  to  Christ,  yet  not  after  such  a  manner  as 
the  world  to  come,  who  are  put  in  subjection  to  Christ 
as  members  to  their  head,  so  as  from  their  head  they 
receive  such  a  spirit  as  makes  them  willingly  and 
cheerfully  submit  themselves  to  him  ;  but  the  men  of 
this  world  are  per  force  made  subject  to  Christ,  as  to 
an  absolute,  supreme,  almighty  Lord  over  them,  who 
can  and  will  keep  them  under. 

Ans.  2.  The  question  here  being  principally  about 
the  church,  the  apostle  thought  it  sufficient  to  exem- 
pUfy  the  point  in  the  world  to  come. 

Sec.  46.  Of  the  unlawfulness  of  icorshippinij  ani/els 
or  any  other  creatures. 

God  having  reserved  this  as  a  privilege  to  his 
chnrch,  not  to  bo  put  in  subjection  to  angels,  how 
basely  and  unworthily  do  they  carry  themselves,  who, 
pretending  to  be  of  this  world  to  come,  do  notwith- 
standing put  themselves  into  subjection  to  angels  !  So 
do  such  as  worship  angels.  It  appears  that  men  were 
too  much  addicted  to  tliis  kind  of  superstition  in  the 
apostles'  time,  for  it  is  condemned  by  an  apostle,  and 
the  vain  pretence  for  it  is  discovered.  Col.  ii.  18.  That 
pretence  is  styled  '  voluntary  humility,'  which  is,  as  of 
old  it  was  called,  will-humility  and  hypocritical  humi- 
lity.    Indeed  it  is  an  high  presumption  against  God, 


who  only  is  to  be  worshipped,  and  against  his  Son 
Christ,  who  only  is  advanced  to  the  right  hand  of  God 
(see  Chap.  i.  Sec.  13),  and  against  the  saints,  who  arc 
of  this  world  to  come,  and  in  that  respect  not  put  in 
subjection  unto  angels.  To  make  pretence  of  worship 
for  which  there  is  no  warrant  in  the  word  of  God, 
favoureth  too  rankly  of  intolerable  insolency.  Angels 
themselves,  who  well  understand  what  is  due  or  not 
due  unto  them,  have  utterly  refused  to  be  worshipped 
by  men,  Rev.  xix.  10,  and  xxii.  9. 

In  this  it  is  manifest  that  papists  are  not  of  this 
world  to  come,  because  in  their  doctrine  they  maintain 
that  angels  are  to  be  worshipped,  and  in  their  daily 
practice  do  worship  angels. 

The  pope  of  Rome  doth  also  heroin  shew  himself 
to  be  plain  antichrist,  in  that  he  putteth  all  that  ad- 
here to  him  in  subjection  to  himself,  as  to  Christ's 
vicar,  and  as  to  the  head  of  the  church,  which  is 
Christ's  prerogative,  given  unto  him  by  the  Father, 
Eph.  i.  22.  J?o  what  bishop  said  God  at  any  time. 
Be  thou  the  head  of  my  church  ?  or,  Let  my  church 
be  put  in  subjection  to  thee  ?  Is  not  this  to  '  oppose 
and  exalt  himself  above  all  that  is  called  God,  or  that 
is  worshipped  '  ?  2  Thes.  ii.  4. 

Let  us,  brethren,  '  stand  fast  in  the  liberty  where- 
with Christ  hath  made  us  free,'  Gal.  v.  1.  Let  us  not 
slavishly  put  ourselves  in  subjection  to  any  to  whom 
God  hath  not  put  us  in  subjection,  but  let  us  reserve 
ourselves  free  for  him  alone  to  whom  God  hath  put  us 
in  subjection.  He  is  the  only  Lord  of  om-  conscience, 
to  him  only  let  us  be  in  subjection. 

Sec.  47.  Of  addiny  this  clause,  '  whereof  we  speak.' 

This  correlative  tvherenf  hath  reference  to  the  word 
world  going  before,  for  they  are  both  of  the  same 
gender,  namely,  the  feminine.  The  word  here  trans- 
lated iiorld,  is  the  very  same  that  is  used,  chap.  i.  ver.  G, 
in  this  phrase,  '  When  he  bringeth  in  the  first  begotten 
into  the  world.'  The  world  may  there  be  taken  in  a 
larger  extent  than  here,  by  reason  of  that  restrictive 
epithet,  to  come. 

Though  world  in  the  former  place  may  comprise 
under  it  the  whole  earth  and  all  the  inhabitants 
thereon,  yet  doth  it  most  especially  intend  the  militant 
church.  For  as  Christ  gave  himself  for  the  church, 
Eph.  V.  25,  so  God  in  special  gave  Christ  to  his 
church  ;  and  he  brought  his  first-begotten  into  the 
world  for  his  church's  sake.  Had  not  the  church 
been  in  the  world,  God  would  not  have  brought  his 
first- begotten  into  the  world. 

Besides,  the  world  there  spoken  of  may  well  be 
accounted  the  same  that  is  here  meant,  even  the 
'  world  to  come  ;'  because  God's  first-begotten  was 
then  brought  into  the  world,  when  it  began  to  be 
actually  that  world  to  come  which  was  before  prophe- 
sied of.  It  was  the  exhibition  of  Christ  that  made  it 
another  world,  a  new  world,  a  world  to  come ;  in 
that  Christ,  by  being  brought  into  the  world,  accom- 


[Chap.  II. 


plisheil  all  the  types,  shndows,  prophecies,  and 
promises  concerning  himself.  The  world  then  was 
accounted  the  world  to  come. 

In  regard  of  the  sense  and  intent  of  the  apostle, 
this  phrase,  '  whereof  wo  speak,'  may  also  have 
reference  to  the  last  days,  mentioned  in  chap.  i.  ver.  2. 
For  this  world  to  come  is  iu  those  last  days,  in  which 
God  speaks  unto  us  by  his  Son. 

It  may  further  have  reference  to  the  last  clause  of 
the  last  verse  of  the  first  chapter.  For  the  '  heirs  of 
salvation'  arc  the  most  special  and  principal  inhabi- 
tants iu  this  world  to  come :  yea,  they  are  the  only 
true  members  thereof;  so  as  in  speaking  of  the  world 
to  come  he  speaks  of  the  heirs  of  salvation. 

Finally,  All  that  in  the  former  part  of  this  chapter 
is  spoken  of  the  gospel,  and  of  the  duty  that  belongs 
to  those  that  enjoy  the  privilege  thereof,  and  of  the 
manifold  means  whereby  God  confirmed  it  unto  us, 
all  these  things  concern  this  world  to  come.  So  as  in 
all  these  also  he  speaketh  of  the  world  to  come. 

The  apostle  here  useth  a  verb  of  the  present  tense 
(thus,  '  whereof  we  speak'),  not  of  the  preter  tense, 
or  time  past  (whereof  we  have  spoken),  to  shew  that 
all  his  discourse  appertains  to  this  world  to  come. 

Sec.  48.  Of  lly  moliilion  nf  the  fifth  rme  <f  the 
second  chapter. 

The  sum  of  this  verse  is,  a  restraint  of  angels' 
authority. 

Two  points  are  herein  to  be  observed, 

1.  The  inference  set  out  in  this  causal  particle  /"oc. 

2.  The  substance,  wherein  is  noted, 

1.  The  kind  of  authority  here  intimated. 

2.  The  restraint  thereof. 

In  setting  down  the  kind  of  authority  he  sbeweth, 

1.  The  persons  whom  it  concerns. 

2.  The  act  wherein  it  consistetb. 
The  persons  are, 

1.  Propounded  in  this  phrase,  uoHd  to  come. 

2.  Amplified  in  this,  iihereof  ire  speah\ 

The  authority  is  thus  expressed,  put  in  siil'jecti('n. 
In  the  restraint  we  are  to  observe, 

1.  The  persons,  both  who  restrains,  he,  and  also 
who  are  restrained,  finz/elt. 

2.  The  form  of  restraint  in  these  words,  halh  not 
put,  U. 

Sec.  49.  Of  the  instruction  arisiii//  out  of  Heb.  ii.  5. 

I.  l^ie  wore  excellent  the  persona  are,  the  ijreater  hecil 
is  to  be  ijircn  to  their  uord.  This  ariscth  from  the 
causal  particle  for.  Therefore  more  diligent  heed  is 
to  be  given  to  Christ's  word  than  to  the  word  of  angels, 
because  be  is  more  excellent  than  they. 

II.  (lod  i/ires  authoritij  and  diynitij.  This  relative 
//(■  hath  reference  to  (iod,  who  putteth  iu  subjection 
whom  he  will  and  to  whom  he  will. 

III.  None  have  riyhl  to  an;/  authority  that  have  it  \ 
not  of  God.     Because  God  bath  not  put  the  world  to   ' 


'  come  in  subjection  to  angels,  therefore  angels  have  no 
authority  over  the  world  to  come. 

IV.  There  u-as  a  church  to  come  after  the  e.rpiratioti 
of  the  Jewish  siinaiioi/ne.  In  this  respect  the  Christian 
church  is  here  called  the  world  to  come. 

V.  The  full  perfection  of  the  church  is  i/et  e.rpected. 
,  For  this  phrase  uorld  to  come  hath  also  reference  to 
I  a  time  yet  to  come  ;  and  that  after  the  last  day. 

I        VI.  Anijels  have  not  aulhorttij  over  Christ's  church. 

I  It  is  Christ's  church  of  whom  the  apostle  here  saith, 

'   that  it  is  not  put  in  subjection  to  angels. 

I  VII.  The  prcroiiftlivc  of  the  Christian  church  is  a  very 
ureal  one.  For  it  is  much  spoken  of  by  the  apostle. 
This  is  it  that  is  mainly  intended  iu  this  phrase, 
ivhcreof  ice  speak.  He  is  here  and  there,  even  every- 
where, speaking  of  it. 

Sec.  50.  Of  the  apostle's  manner  of  jirodiicinij  a 
divine  testimony. 

Ver.  G-8.  But  one  in  a  certain  place  testified,  saijiny, 
What  isman,  that  thou  art  mindful  of  him?  or  the  Son 
of  man,  that  thou  visitest  him  >  Thou  madest  him  a 
little  lower  than  the  anyels  ;  thou  croirnedst  him  with 
f/lory  and  honour,  and  didst  set  him  over  the  works  of 
thy  hands :  Thou  hast  put  all  thinys  in  suhjection  under 
his  feet,  it'c. 

The  apostle  here  begms  to  set  out  the  excellency 
of  Christ's  human  nature ;  in  amplifying  whereof,  he 
eontinneth  to  the  end  of  this  chapter. 

In  the  four  verses  following,  he  proveth  Christ  to  be 
more  excellent  than  angels.  Now,  angels  are  of  all 
mere  creatures  the  most  excellent.  Christ  therefore 
must  needs  be  the  most  excellent  of  all. 

This  argument  of  unequals  the  apostle  began  in  the 
former  verse,  where  he  gave  proof  of  the  inferiority  of 
angels.  Here  he  sbeweth  that  that  which  was  denied 
to  angels  is  granted  to  Christ.  Therefore  he  bringeth 
in  that  which  is  spoken  of  Christ,  with  this  particle 
of  opposition,  hut,  is ;'  which  is  here  made  the  note  of 
an  assumption,  thus,  God  put  not  the  world  to  come 
in  subjection  to  angels,  but  to  Christ  he  did.  Though 
that  assumption  be  not  in  express  terms  set  down,  yet 
to  make  it  the  more  clear  and  evident,  the  apostle 
sets  it  down  in  a  divine  testimony,  which  in  general 
terms  he  thus  produceth,  '  One  in  a  certain  place 
testifieth.'  If  upon  that  which  was  asserted  in  the 
former  verse,  it  should  be  demanded,  seeing  God  hath 
not  put  in  subjection  to  angels  the  world  to  come,  to 
whom  hath  be  put  it '?  The  answer  is  this,  '  One  (Wc) 
iu  a  certain  jilace  testifieth,'  &i'.  He  expresseth  not 
the  author,  but  indefinitely  saith,  one  (or  a  certain 
man,  as  the  Greek  particle  here  used  is  translated  in 
other  places,  Luke  ix.  57,  and  xiii.  C)  ;  nor  the  book, 
but  saith,  crou,  '  in  a  certain  place.'  This  is  the 
interpretation  of  one  Greek  particle,  which  being 
accented  (ct/J),  signifieth,  i(7iw?Mat.  ii.  2,  ortchither? 
'  See  ver.  8,  See.  C3,  and  Chap.  i.  18,  Si.c.  140,  niul  Cliap. 
xi.  1,  Sec.  2. 


Ver.  6-8.] 


GOUGE  ON  HEBREWS. 


117 


1  John  ii.  11 ;  but  without  an  accent  it  signifieth  a 
certain  place,  as  here,  and  chap.  iv.  4,  and  xi.  8. 

This  was  usual  with  the  penmen  of  sacredScripture. 
Sometimes  they  only  set  down  a  text  of  Scripture, 
giving  no  note  of  author,  or  place,  as  Rom.  x.  18. 
Sometimes  this  indefinite  phrase  is  used,  '  lie  saitli,' 
Heb.  xiii.  5.  Sometimes  this,  'The  Holy;|Ghost  saith,' 
Heb.  iii.  7.  Sometimes  this  phrase,  '  It  is  written,' 
Mat.  xxi.  13.  Sometimes  this,  '  In  the  law  it  is 
written,'  John  viii.|17.  Sometimes  'a  prophet'  is  in- 
definitely set  down,  Mat.  i.  22.  Sometimes  the  name 
of  the  prophet  is  expressed.  Mat.  ii.  17.  Sometimes 
the  '  book  of  Moses,'  Mark  xii.  26  ;  and  the  '  book  of 
Psalms,'  Acts  i.  20.  Once  '  the  second  Psalm'  is 
mentioned.  Acts  xiii.  33. 

Scriptures  might  be  thus  indefinitely  quoted,  because 
the  churches  to  whom  the  evangelists  and  apostles 
wrote,  were  so  well  acquainted  with  the  Scriptures,  as 
the  naming  of  a  scripture  might  be  sufficient  for  them 
readily  to  find  it  out,  because  they  well  knew  where 
it  was  written  ;  or  it  may  be  that  the  apostles  did  it 
purposely,  to  move  them  more  diligently  to  search  the 
Scriptures,  that  so  they  might  the  better  acquaint 
themselves  therewithal.   /> 

It  is  said  of  the  Jews,  that  they  were  so  versed  in 
the  Hebrew  text  (which  was  their  mother  language), 
as  they  could  readily  tell  how  many  times  such  and 
such  a  word  was  used  in  the  Hebrew  Bible  ;  and  that 
they  trained  up  their  children  to  be  as  expert  therein. 
To  them  there  needed  no  more  but  the  very  naming 
of  a  text  of  Scripture. 

Were  our  people  as  expert  in  the  Scriptures,  which 
we  have  translated  in  our  mother  tongue,  a  great  deal 
of  pains  might  be  spared  by  our  ministers  in  quoting 
the  book,  chapter  and  verse,  wherein  the  text  that  we 
quote  is  set  down. 

Let  us  be  stirred  up  so  diligently  to  exercise  our- 
selves in  the  holy  Scriptures,  and  to  be  so  well  ac- 
quainted therewith,  as  it  may  be  sufficient  to  hear  a 
testimony  or  a  phrase  of  Scripture,  though  the  par- 
ticular place  be  not  expressed. 

Sec.  51.   OJ  the  Scriptures  testifijiiif/. 

This  word  translated  testified,  o/E.aaorugaro,  is  a 
compound  word.  The  simple  verb,  ,a,aPTuo£rv,  signifieth 
to  testify,  John  iii.  11  ;  or  to  bear  witness,  John  i.  7. 

The  compound,  dia/j-a^rwieSai,  addeth  emphasis, 
and  implieth  more  than  a  bare  affirming  or  witnessing 
a  thing.  It  also  signifieth  a  confirming  and  adding 
further  witness  to  a  truth.'  It  is  therefore  added  to 
preaching.  He  commanded  us  to  preach  and  to  tes- 
tify, Acts  X.  12.  After  that  Peter  hadjpreached  to 
the  Jews,  it  is  atlded,  that,  '  with  many  other  words 
he  did  testify,'  Acts  ii.  10. 

I    find   this  compound  word  fourteen  times    used 

in  the  New  Testament.     In  every  of  those  places  it 

carrieth  an  especial  emphasis,  as  where  Dives  desires 

■  Soc  verse  4,  Sec.  30. 


that  Lazarus,  who  was  then  dead,  might  be  sent  to 
his  brethren,  'to  testify]unto  them,'  Luke  xvi.  28,  that 
is,  by  an  unquestionable  evidence  to  convince  them  of 
hell's  torment. 

Here  it  implieth  a  confirmation  of  the  point  in 
question,  namely,  that  the  world  to  come  was  pat  in 
subjection  to  Jesus.  It  is  one  special  end  of  sacred 
Scripture  to  testify  the  truth,  such  truths  especially  as 
concern  Jesus  Christ,  John  v.  39  ;  Luke  xxiv.  27  ;  Acts 
X.  43.  ,  _ 

The  psalm  out  of  which  this  testimony  is  taken,  is 
the  eighth  psalm.  That  it  testifieth  of  Jesus,_  is 
evident  by  the  many  passages  that  are  therein  applied 
to  Christ  in  the  New  Testament :  as  this,  '  Out  of  the 
mouth  of  babes  and  sucklings  thou  hast  ordained 
strength  ;'■  or  as  the  LXX  (whom  the  Evangelist  fol- 
loweth)  y.arr,^Tiaa  clivov,  '  hast  perfected  praise,'  Mat. 
xxi.  10.  And  this,  '  Thou  hast  put  all  things  under 
his  feet,'  is  three  times  applied  to  Jesus,  as  1  Cor.  xv. 
27,  Eph.  i.  22  ;  and  here,  in  this  text,  where  the 
apostle  proves  that  this  can  be  meant  of  no  other, 
verses  8,  9.  Thus  he  first  produceth  the  testimony 
itself,  verses  G-8,  and  then  applieth  it  to  Jesus,  the 
person  intended  therein,  verses  8,  9. 

Take  we  a  brief  view  of  the  whole  psalm,  and  it  will 
evidently  appear  that  Christ  is  set  out  therein. 

The  main  scope  of  the  psalm  is,  to  magnify  the 
glory  of  God  ;  this  is  evident  by  the  first  and  last 
verses  thereof.  That  main  point  is  proved  by  the 
works  of  God,  which  in  general  he  declares  to  be  so 
conspicuous,  as  very  babes  can  magnify  God  in  them 
to  the  astonishment  of  his  enemies,  verse  2. 

In  pai-ticular,  he  first  produceth  those  visible  glo- 
rious works  that  are  above  ;  which  manifest  God's 
eternal  power  and  Godhead,  verse  3.  Then  he  ampli- 
fieth  God's  goodness  to  man  (who  had  made  himself 
a  mortal  miserable  creature,  verse  4),  by  setting  forth 
the  high  advancement  of  man  above  all  other  creatures, 
not  the  angels  excepted,  verses  5-8.  This  cannot  be 
found  verified  in  any  but  in  the  man  Christ  Jesus. 

This  evidence  of  God's  goodness  to  man  so  ravished 
the  prophet's  spirit,  as  with  an  high  admiration  he 
thus  expresseth  it,  '  What  is  man,'  &c.  Hereupon  he 
concludeth  that  psalm  as  he  began  it,  with  extolling 
the  glorious  excellency  of  the  Lord. 

Sec.  52.  ty  the  Scripture's  siilJicieiU  aiithoritij  in 
itself. 

Though,  in  setting  down  this  testimony,  the  apostle 
nameth  not  the  author  or  penman  of  the  psalm,  yet  in 
the  title  it  is  expressly  said  to  be,  'A  Psalm  of  David.' 
The  apostle  concealeth  his  name,  not  upon  any  doubt 
that  he  had  of  David's  penning  it,  or  in  any  disrespect 
(for  he  expressly  nameth  him,  chap.  iv.  7  ;  and  put- 
teth  him  into  the  catalogue  of  God's  worthies,  chap.  xi. 
32)  but  to  shew  that  the  sacred  Scripture  hath  sutticient 
authority  in  itself,  and  needs  not  any  farther  authority 


118 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


from  any  man.  Many  books  arc  compiled  iu  the  Bible, 
whose  penmau  or  publisher  is  not  named,  as  the  book 
of  Judges,  and  lluth,  the  two  books  of  Kings  and 
Chronicles,  Esther,  and  this  epistle. 

The  apostle  hath  quoted  this  testimony  word  for 
word,  not  varying  from  the  psalmist  in  sense  or  syl- 
lables, cspcciallv  as  the  LXX  have  translated  it  (see 
Chap.  i.  6,  Sec' 72.) 

By  this  expressing  of  his  mind  in  the  very  words 
of  Scripture,  he  maketh  the  point  to  be  more  hooded 
and  regarded. 

Sec.  53.  Of  Christ's  wcaiiiicss  anijili/i/liiii  his  iiienl/icss. 

The  main  intent  of  the  apostle  in  quoting  the  fore- 
said testimony,  is,  to  set  out  the  excellency  and  dignity 
of  Christ;  yet  he  beginneth  with  his  low  degree,  man, 
son  of  man. 

This  he  doth  in  three  especial  respects. 

1.  That  ho  might  set  out  Christ's  excellency,  as  he 
was  man  ;  for  in  the  former  chapter,  he  had  set  forth 
his  exceUencj'  as  he  was  God. 

2.  That  his  excellency  might  be  the  more  magnified. 
For  the  low  degree  whoreunto  Christ  subjected  himself^ 
doth  much  amplify  his  glorious  exaltation,  as  Philip  ii. 
8,  9.  To  this  very  end  the  Holy  Ghost  doth  oft  set 
down  the  low  degree  of  those  whom  God  hath  highly 
advanced.  Israel  was  advanced  above  all  nations  ;  to 
magnify  God's  goodness  therein  they  are  oft  put  in 
mind  of  their  former  low  condition  ;  yea,  they  are 
enjoined  to  make  an  annual  commemoration  thereof, 
Dcut.  xxvi.  1,  2,  etc.  David  doth  this  way  amplify 
God's  goodness  to  himself,  Ps.  Ixsviii.  70,  71 ;  so  doth 
the  Virgin  Mary,  Luke  i.  48. 

'6.  That  the  exception  made  against  Christ's  mean- 
ness might  appear  to  be  but  a  frivolous  exception. 
For  the  apostle  here  grants  that  Christ  in  his  human 
estate  was  as  mean  as  the  meanest  ;  j-et  withal  in- 
ferreth  that  it  was  no  hindrance  to  the  height  of  his 
exaltation. 

Some  suppose  that  that  which  is  here  spoken  of 
as  man,  is  meant  of  the  first  man  in  his  pure  and  in- 
nocent estate  j^because  God  then  gave  him  '  dominion 
over  the  fish  of  the  sea,  and  over  the  fowl  of  the  air, 
and  over  the  cattle,  and  over  all  the  earth,'  &c..  Gen. 
i.  20. 

Ans.  1.  I  deny  not,  but  that' such  a  dominion  in 
regard  of  sundry  of  those  particulars  which  are  men- 
tioned, Ps.  viii.  0-8,  was  given  to  the  man  here  de- 
scribed. But  it  doth  not  hence  follow  that  the  first 
Adam  should  bo  hero  meant ;  for  he  forfeited  that 
dominion  by  his  transgression. 

2.  The  first  title  which  is  given  to  the  man  here 
meant,  cannot  be  applied  to  the  first  Adam  in  his  pure 
estate :  for  then  he  was  not  a  mortal  miserable  man. 

3.  Adam  was  not  a  son  of  man,  as  this  man  is  here 
said  to  be ;  Adam  was  not  born  of  man,  but  created 
of  God,  Gen.  ii.  7. 

4.  Adam  being  made  immortal,  he  was  not  then  iu 


that  respect  lower  than  angels,  as  the  man  bore  meant 
is  said  to  be,  verse  'J. 

5.  The  glory  and  honour  with  which  this  man  is 
here  said  to  be  crowned,  far  exceeded  all  that  glory  and 
honom-  which  was  then  confei-red  upon  Adam. 

0.  All  thint/s,  simply  taken  without  any  restraint  (as 
here  they  are  taken)  were  not  put  in  subjection  to 
Adam.  Angels  were  never  put  in  subjection  to  Adam, 
but  they  are  to  this  man,  verse  8. 

In  the  two  latter  respects  no  mere  mnu  sii.ca  the 
fall,  nor  the  whole  stock  of  mankind,  simply  con- 
sidered in  itself,  can  be  here  meant.  It  remains, 
therefore,  that  the  man  here  spoken  of  is  more  than 
man,  even  the  man  Jesus  Christ,  who  is  God-man. 

Yet  I  will  not  deny  but  that  the  whole  mj'stical 
body  of  Jesus  Christ  may  be  here  included ;  namely, 
all  that  by  faith  are  united  unto  Christ ;  for  all  they, 
together  with  their  head,  have  this  title  Christ  given 
unto  them,  1  Cor.  xii.  12.  In  this  respect  the  dlj- 
nities  belonging  unto  Christ,  as  the  head  of  that  boJ.\ , 
appertain  also  to  the  body  of  Christ.  Hence  it  is  thu 
all  things  ai-e  said  to  be  theirs,  because  they  arc 
Christ's,  1  Cor.  iii.  22,  23,  and  they  are  said  to  be 
'  quickeiicd  together  with  Christ,  and  raised  up  to- 
gether, and  made  to  sit  together  in  heavenly  places  in 
Christ  Jesus,'  Eph.  ii.  5,  0 ;  they  are  also  '  heirs  of 
God,  and  jomt  heirs  with  Christ,'  llom.  viii.  17. 

Sec.  54.   Of  these  titles,  man,  son  of  man. 

The  person  here  spoken  of  is  set  forth  by  two  titles, 
man,  son  of  man.  The  fii-st  of  these  titles,  C'UN,  in 
Hebrew  siguitieth  a  mortal,  miserable  man.  It  cometh 
from  a  verb,  t,''3N,  aqrotavit  desperate,  that  importeth 
a  desperate  case.  It  is  oft  translated  desperate,  as 
'desperate  sorrow,'  Isa.  xvii.  11,  and  '  incurable  sor- 
row,' Jer.  XXX.  15.  This  word  is  used  where  ^the 
psalmist  saith,  '  Put  them  in  fear,  0  Lord,  that  the 
nations  may  know  themselves  to  be  but  men,'  Ps.  is. 
20,  that  is,  weak,  mortal,  miserable.  Of  this  title 
man,  in  another  sense,  see  my  sermon  on  2  Chron. 
viii.  9,  Of  the  diijnitij  of  Chivalry,  Sec.  3. 

The  other  title,  son  of  man,  is  added  as  a  diminu- 
tion, for  man  in  the  second  place  is  Adam.  Adam 
was  the  proper  name  given  to  the  first  man,  the  father 
of  us  all,  and  that  by  reason  of  the  red  eai-lh,'  out  of 
which  he  was  made.  Gen.  ii.  7.  After  man's  fall,  it 
became  a  common  name  to  all  his  posterity,  by  reason 
of  that  mortality  which  seized  on  them  all,  whereby 
they  came  to  return  to  that  out  of  which  they  were 
made,  according  to  this  doom,  '  Dust  thou  art,  and  to 
dust  shalt  thou  return,'  Gen.  iii.  19.  Thus  this  title 
Adam  sets  out  the  common  frail  condition  of  man- 
kind ;  so  doth  the  Greek  word  here  used,  according 
to  the  notation  of  it.  It  signifieth  one  that  looks  up- 
ward.- Being  succourless  iu  himself,  he  looks  up  for 
help  elsewheie,  as  2  Chron.  xs.  12.     In  this  respect 

'  DIS,  ruhruit;  DDIX,  terra  tubru/a;  DIS,  homo. 

'  ithirii  dicilur  iraji  to  itu  af(t7t,  a  tuspiciendo  snrsum. 


Ver.  6-8.] 


GOUGE  ON  HEBREWS. 


Bildad  styleth  him  a  worm,  Job  xxv.  6.  This  word 
son,  annexed  unto  man,  son  of  man,  adds  a  further 
diminution,  and  implieth  somewhat  less  than  a  mean 
man. 

This  particle  son  prefixed,  D1X  t^,  son  of  man,  doth 
farther  shew  that  he  was  born  of  man,  and  that  he 
did  not,  as  some  heretics'  have  imagined,  bring  his 
body  from  heaven.  See  more  of  this  title  in  my 
treatise  Of  the  Sin  afiainst  the  Holy  Ghost,  sec.  11. 

The  meanness  of  Christ's  estate  here  in  this  world 
is  thus  further  described  by  a  prophet :  '  His  visage 
was  marred  more  than  any  man,  and  his  form  more 
than  the  sons  of  men,'  Isa.  lii.  14.  Yea,  Christ  him- 
self is  brought  in,  thus  speaking  of  himself,  '  I  am  a 
worm,  and  no  man,'  Ps.  xxii.  6. 

To  add  more  emphasis  to  his  low  degree,  those 
titles  are  interrogatively  thus  expressed,  '  What  is 
man,  the  son  of  man  ?'     Hereby  two  things  are  in- 


1.  The  nothingness  of  that  man  in  himself  to  de- 
serve anything  at  God's  hand.  This  must  be  taken 
of  the  human  nature  of  Christ,  and  that  abstracted 
from  the  divine  nature  ;  not  of  his  person,  in  which 
the  two  natures  were  united.  Or  else  it  must  be  taken 
of  the  mystical  body  of  Christ  here  warfaring  on  earth, 
consisting  of  weak,  unworthy  children  of  men. 

2.  The  freeness  of  God's  grace  and  riches  of  his 
mercy,  that  was  extended  to  such  a  mean,  weak,  un- 
worthy one. 

This  cannot  but  cause  much  admiration,  and  that 
admiration  is  couched  under  the  interrogation,  '  What 
is  man  ?' 

If  the  eS'ects  of  God's  kindness  to  man,  which  fol- 
low in  the  testimony,  be  duly  observed,  we  shall  find 
it  to  be  a  matter  of  more  than  ordinary  admiration. 
It  was  a  matter  far  less  than  this  which  made  Job, 
with  a  hke  expostulatory  admiration,  to  say  unto  God, 
'  What  is  man,  that  thou  shouldst  magnify  him,  and 
that  thou  shouldst  set  thine  heart  upon  him?'  Job 
vii.  17. 

Sec.  55.   Of  God's  being  mindful  of  man. 

That  wherein  God  manifested  his  free  grace  and 
rich  mercy  to  man  is  expressed  under  these  two  words, 
mindful,  visit. 

Both  these  words  have  reference  to  God,  as  is 
evidmt  by  this  apostrophe,  '  Thou  art  mindful.'  The 
psalmist  Ijegins  the  psalm  with  an  apostrophe  to  God 
thus,  '  0  Lord  our  Lord,'  and  continueth  the  same 
to  the  end  of  the  psalm,  so  as  he  must  needs  here  be 
taken  in  this  verse  to  direct  his  speech  unto  God. 
This  apostrophe  doth  also  amplify  the  grace  here  in- 
tended, namely,  that  so  great  an  one  as  the  Lord  should 
be  so  gracious  unto  so  mean  a  man  as  is  here  described. 

Both   the  Hebrew  1^13tn,   and   the  Greek    word, 

/j,ifj,vrits!iri,  translated  mindful,  do  signify  to  remember. 

The  Hebrew  word  is  so  translated,  Ps.  ix.  12,  '  He 

'  Marciauitae,  Origeuists,  Docette. 


remembereth  them  ;'  and  the  Greek  word,  Luke  i.  72,, 
'  to  remember  his  holy  covenant.' 
To  remember  importeth  two  things. 

1.  To  hold  fast  what  is  once  known. 

2.  To  call  to  mind  what  is  forgotten.  Of  these 
two  acts  of  memory,  see  Chap.  xiii.  Sec.  12,  24. 

This  act  of  remembering  is  applied  not  to  man  only^ 
but  to  God  also. 

To  God  it  is  most  properly  applied  in  the  former 
signification ;  for  God  ever  fast  holds  in  memory,  and 
never  forgets  what  he  once  knows :  '  Known  unto  God 
are  all  his  works  from  the  beginning  of  the  worlds' 
Acts  XV.  18. 

Yea,  also  in  the  latter  signification,  that  act  of  re- 
membering is  attributed  unto  God ;  as  where  it  is 
said,  '  Did  not  the  Lord  remember  them  ?  and  cam& 
it  not  into  his  mind?'  Jer.  xliv.  21.  The  latter 
phrase  sheweth  that  the  act  of  remembering  attributed 
to  God  in  the  former  clause,  is  meant  of  calling  to 
mind  what  was  formerly  known.  Job  oft  calleth  or- 
God  to  remember  him,  "IST,  in  this  sense,  chap.  vi.  7, 
and  X.  9,  and  xiv.  13.  In  this  respect  God  is  said  to 
have  remembrancers,  D'"l3ton,  rememorantes,  Isa, 
Ixii.  6,  to  whom  he  thus  saith,  '  Put  me  in  remem- 
brance,' Isa.  xliii.  26;  and  to  this  end  he  is  said  to 
have  '  a  book  of  remembrance,'  !ll3t  130,  memorim  liber, 
Mai.  iii.  17.  But  surely  these  things  cannot  properly 
be  spoken  of  God ;  they  are  to  be  taken  tropically,  by 
way  of  resemblance,  after  the  manner  of  man. 

There  is  also  a  third  act  that  is  comprised  under 
this  word  to  remember,  which  is,  seriously  to  think  on,, 
and  consider  such  and  such  a  person  or  case.  Thus 
is  the  foresaid  Hebrew  word,  translated,  Neh.  v.  19, 
'  Think  upon  me,  my  God.'  So  Gen.  xl.  14,  '  Think 
on  me.' 

To  apply  all  to  the  point  in  hand  :  God  never  forgat 
the  man  here  spoken  of,  but  still  held  him  in  mind^ 
and  memory.  And  though  by  extremity  of  misery  and 
long  lying  therein  God  might  seem  to  have  forgotten 
him  (as  the  church  complaineth,  Lam.  v.  20),  yet  by 
aflbrding  seasonable  succour,  God  shewed  that  he  ever 
held  him  in  memory,  oft  thought  on  him,  and  in  his 
greatest  need  in  special  manner  called  him  to  mind  - 
thus  was  God  every  way  mindful  of  him.  Behold  how 
this  mindfulness  of  God  is  set  out  to  the  life,  Isa.  xlix. 
15,  16.  It  is  not  man's  low  estate  that  makes  God 
unmindful  of  him,  Ps.  csxxvi.  23,  and  cxvi.  6.  This 
is  a  ground  of  comfort  and  confidence  in  our  mean 
estate,  Ps.  Ixxix.  8. 

Sec.  56.  Of  God's  risitin/i  man. 

This  other  word,  inpsn,  Imo-Ai'jrTn,  visitest,  doth 
intend  a  further  care  of  God.  To  visit  one,  signifieth 
to  go  to  the  place  where  he  is,  to  see  him ;  and  that 
not  once  only,  but  often.  Thus  the  Hebrew  word 
"ipS  is  used,  Ps.  Ixxx.  14  ;  and  the  Greek  word  too. 
I'Xieyi.i^a.oh,  Mat.  xxv.  36. 

Now,  because  sight  of  misery  works  compassion,  and 


;OUGE  ON  HEBREWS. 


[Chap.  II. 


compassion  moves  to  sueconr  such  as  are  in  distress, 
to  visit  signifieth  to  succour  one,  as  Jer.  xv.  15,  James 
i.  27. 

Both  these  words,  mindful,  rUil,  are  also  applied  to 
punishment  and  judgment. 

We  shewed  before  that  to  be  mindful  of,  and  to 
remember,  arc  interpretations  of  one  and  the  same 
original  word.  Now,  God  is  said  to  '  remember 
iniquity'  in  judgment,  and  so  to  'visit  sins,'  Jer. 
xiv.  10,  Hosea  viii.  13  and  is.  9. 

But  the  persons  visited,  or  the  cause  of  visiting,  or 
some  circumstance  or  other,  will  apparently  demon- 
strate what  kind  of  visiting  is  meant,  whether  in  mercy 
or  judgment. 

It  is  most  evident  that  the  former  kind  of  visiting 
is  here  intended. 

This  latter  word  of  rkilinf/,  added  to  the  former  of 
being  mindfiiJ,  sheweth  that,  as  God  had  this  man  in 
mind,  so  he  was  careful  to  aflbrd  him  all  needful 
succour,  and  to  testify  all  good  respect  to  him,  as  is 
manifested  in  the  words  following.  We  are  to  be 
mindful  of,  and  oft  to  go  unto,  and  look  upon  such 
things  as  are  dear  unto  us,  and  which  we  have  in 
high  account,  so  as  God's  special  love  of  this  man  is 
herein  set  out. 

Sec.  57.  Of  Christ's  being  made  low. 

In  the  seventh  verse  there  is  an  exemplification  both 
of  Christ's  low  estate,  and  also  of  God's  mindfulness 
of  him,  and  gracious  visiting  of  him. 

He  still  continues  his  apostrophe  to  God,  to  whom 
he  saith,  '  Thou  niadest  him  a  little  lower,'  &c. ;  so  as 
both  the  low  degree,  and  also  the  high  advancement 
of  Christ  and  his  mystical  body,  is  ordered  by  God. 
God  maketh  low ;  God  setteth  up  on  high,  1  Sam. 
ii.  7,  Ezek.  xvii.  24  ;  should  not  this  make  us  con- 
tent, that  God  ordereth  our  estate  ?  Job  i.  21. 

Both  the  Hebrew,  imDnn  ,i  IDn,  deficit,  and  Greek 
word,  riXdrzuaa:,  ab  iXarrota,  mintio,  translated  '  made 
lower,'  impleth  the  failing  of  a  thing  from  that  which 
it  was  before.  The  Hebrew  word  is  used  to  set  out 
the  failing  of  the  waters  when  Noah's  flood  decreased, 
Gen.  viii.  4  ;  and,  negatively,  it  is  applied  to  the 
widow's  oil  that  did  not  fail,  1  Kings  xvii.  14,  16. 
The  Greek  word  is  used  of  the  Baptist,  who  said,  '  I 
must  decrease,'  iXaTroZoSai,  John  iii.  30.  Thus  may 
this  most  fitly  be  applied  to  Christ,  who,  by  reason  of 
his  incarnation  and  passion,  is  said  to  '  descend,'  Eph. 
iv.  9 ;  to  '  come  dowii,'  John  vi.  38  ;  and  to  '  make 
himself  of  no  reputation,'  Philip,  ii.  7.  This  he  did 
by  the  appointment  and  will  of  his  Father,  who  is 
here  said  to  '  make  him  lower.'  And  this  he  did  to 
accomplish  all  works  of  service  and  sufl'ering  that  were 
requisite  for  our  redemption  and  salvation. 

Sec.  58.  (]/  Christ's  being  made  loirer  than  angels. 
That  the  humiliation  of  Christ  might  not  be  stretched 
fur,  two  limitations  are  here  annexed  : 


One,  of  the  persons;  the  other,  of  the  time  or 
degree. 

The  persons  below  whom  Christ  was  put  are  here 
styled  angels. 

The  Hebrew  word,  D'n^X,  is  one  of  God's  titles ;  and 
by  many  thus  translated,  '  Thou  madest  him  lower 
than  God ;'  but  that  title  is  also  frequently  attributed 
to  men,  and  to  angels,  as  hath  been  shewed  before, 
Chap.  i.  Sec.  70. 

The  main  scope  of  the  apostle,  and  his  particular 
application  of  these  persons  to  angels,  ver.  9,  plainly 
sheweth  that  that  Hebrew  title  here  belongeth  to 
angels.  Much  hath  been  spoken  in  the  former  chapter, 
and  in  the  beginning  of  this  chapter,  about  the  excel- 
lency of  Christ  above  angels ;  wherefore,  to  prevent 
what  might  be  objected  against  that  excellency,  by 
reason  of  Christ's  human  nature,  of  the  infirmities 
thereof,  and  of  his  suft'erings  therein,  it  is  granted, 
that  indeed  he  was  'made  lower  than  angels,'  yet  so 
as  that  mean  condition  which  he  underwent  might  be 
a  means  of  bis  advancement,  even  in  his  human  nature, 
above  angels  ;  to  demonstrate  thereby,  that  that  means 
was  60  far  from  impeaching  his  greatness,  as  it  made 
way  thereto,  and  amplified  the  same. 

Besides,  in  mentioning  angels,  who  are  spiritual 
substances,  he  implieth  that  his  human  nature  only 
was  so  humbled  and  made  low ;  so  as  he  was  not  made 
lower  than  any  other  creatures  besides  angels.  This 
is  one  limitation  of  Christ's  humiliation. 

Yet  if  we  consider  that  he  who  is  '  the  head  of  all 
principality  and  power,'  Col.  ii.  10,  infinitely  better 
than  angels  (as  hath  been  shewed.  Chap.  i.  Sec.  41), 
was  made  lower  than  angels,  and  became  such  a  man, 
such  a  Son  of  man,  as  is  intended  in  the  former  verse, 
we  shall  find  that  this  degree  of  Christ's  humiliation 
is  a  matter  of  the  greatest  admiration  that  evi  r  was 
given.  Never  was  the  like,  never  shall,  never  can, 
there  be  the  like  pattern  given.  Angels  and  men  may 
stand  amazed  hereat. 

Who  now  should  not  be  content  to  be  abased  to  any 
low  degree  whereunto  the  Lord  shall  subject  him  ".'  It 
is  required  that  '  this  mind  be  in  us  that  was  also  in 
Christ  Jesus,'  Philip,  ii.  5.  He  that  hath  made  Christ 
low,  hath  power  to  make  us  low  also.  If  we  willingly 
submit  ourselves  to  his  pleasure  in  abasing  us,  he  will 
also  exalt  us  in  due  lime. 

Sec.  59.  Of  Christ  'hut  little'  loiver  than  the  angels. 

Another  limitation  is  of  the  time  or  degree  of  Christ's 
humiliation.  I  nse  this  disjunction  of  time  or  degree, 
because  the  Greek  word  used  by  the  apostle,  ^ia'/_!i  ", 
hath  reference  to  both ;  to  the  time,  and  is  trans- 
lated '  a  little  while,'  Luke  xxii.  58,  and  '  a  little  space,' 
Acts  V.  34.  To  the  quantity,  Job  vi.  7,  Heb.  xiii.  22. 
The  Hebrew  word,  UJJD,  used  by  the  psalmist,  hath, 
for  the  most  part,  reference  to  the  degi'ee  or  measure, 
and  is  translated  little,  as  Ps.  xxxviii.  16,  '  A  little  that 
a  righteouB  man  hath,'  &c.     Yet  is  this  Hebrew  word 


Ver.  ti-8.] 


GOUGK  ON  HEBREWS. 


121 


sometimes  also  used  to  set  out  the  time,  as  Dent.  vii. 
32,  '  The  Lord  will  put  out  those  nations  by  little  and 
little,'  that  is,  some  at  one  time,  and  some  at  another. 

On  the  other  side  the  Greek  word  also  is  put  for 
measure,  as  John  vi.  7,  '  Take  a  little.'  Our  English 
translators  have  observed  that  the  Greek  word  may 
signify  either  time  or  measure,  in  that  they  put  one  in 
the  text,  and  the  other  in  the  margin,  thus,  '  a  little 
lower,'  or  '  a  little  while  inferior.' 

Both  these  acceptions  may  well  stand,  and  be  applied 
to  the  point  in  hand.  For  Christ's  humiUation  may 
well  be  said  to  be  a  httle  in  mensure  and  in  time,  and 
both  these  simply  and  comparatively. 

1.  Simply,  because  for  measure  it  was  no  other  than 
is  'common  to  man,'  av6auirrr,og,anA  for  continuance  it 
was,  at  the  furthest,  but  from  his  conception  to  his 
ascension. 

2.  Comparatively,  it  was  but  light  in  measure, 
having  reference  to  his  almighty  power ;  and  but  short 
in  time,  having  reference  to  his  eternity. 

Christ  verily,  as  a  surety  for  sinners,  underwent  the 
wrath  of  God  and  curse  of  the  law.  Gal.  iii.  13,  which 
was  so  heavy  a  burden  as  it  troubled  his  sonl,  John 
xii.  27,  made  him  '  exceeding  sorrowful  to  the  death,' 
Mark  xiii.  3-4,  and  it  cast  him  into  such  an  agony  as 
•  his  sweat  was  as  it  were  great  drops  of  blood  falling 
down  to  the  ground,'  Luke  xxii.  44.  It  made  him 
once  and  twice  and  again  thus  to  pray,  '  0  mj'  Father, 
if  it  be  possible,  let  this  cup  pass  from  me,'  Mat.  xxvi. 
89,  and  to  cry  out  and  say,  '  My  God,  my  God,  why 
hast  thon  forsaken  me  ?'  Mat.  xxvi.  46.  In  these  re- 
spects, if  ever  any  on  earth  were  such  an  one  as  the 
fore-mentioned  Hebrew  word  signifieth,  a  miserable  man 
in  a  desperate  and  incurable  case,  Christ,  as  a  mere 
man,  according  to  human  strength,  was  in  that  his 
bitter  agony.  Yet  in  regard  of  the  union  of  his  divine 
nature  with  the  human,  that  agony  was  neither  des- 
perate nor  incurable,  but  tolerable  and  momentary. 
He  well  endured  it,  and  freed  himself  from  it.  Thus 
was  it  but  little  in  regard  of  measure  and  time. 

Christ'  humiliation  was  thus  moderated,  because  it 
it  was  not  for  his  own  destruction,  but  for  the  salvation 
of  others.  In  relation  to  his  bitter  agony,  it  is  said 
that  '  in  the  days  of  his  flesh  he  offered  up  prayer  and 
supplication  with  strong  crying  and  tears  :  and  that  he 
was  heard  in  that  he  feared,'  Heb.  v.  7. 

By  God's  ordering  his  Son's  estate  in  bis  sufferings, 
we  may  rest  upon  this,  that  he  will  answerably  order 
the  sufferings  of  the  members  of  Christ,  so  as  they 
shall  neither  be  too  heavy  nor  too  long,  they  shall  be 
but  little  in  measm-e  and  time.  This  the  apostle  thus 
expresseth  :  '  Our  light  affliction,  which  is  but  for  a 
moment,'  &c.,  2  Cor.  iv.  17  :  and  again  :  '  There  hath 
no  temptation  taken  you,  but  such  as  is  common  to 
man ;  and,  '  God  will  not  suffer  you  to  be  tempted 
above  that  you  are  able;  but  will,  with  the  temptation 
also  make  a  way  to  escape,'  1  Cor.  x.  13. 

Their  sufferings  are  by  God  inflicted,  not  in  hatred. 


but  in  love;  not  for  their  destruction,  but  for  their 
instruction.     This  is  a  forcible  motive  to  patience. 

Herein  hes  a  main  difference  betwixt  the  afflictions 
of  Christ's  members  and  others.  Though  God  correct 
the  former,  yet  his  mercy  shall  not  depart  away  from 
them  ;  but  from  others  it  may  clean  depart,  2  Sam. 
vii.  15. 

Sec.  60.  Of  God's  croniiiiuj  Chrht  nith  glory  and 
honour. 

The  point  which  the  apostle  principally  aimeth  at, 
is  the  excellency  of  Christ,  which  he  doth  here  set  out 
two  ways  : 

1.  Singly  in  this  phrase,  '  crowned  with  glory  and 
honour.' 

2.  Relatively  in  this,  '  set  him  over  the  works,  &c. 
To  shew  the  ground  of  this  exaltation  of  Christ, 

the  apostrophe  to  God  is  still  continued  thus  :  Thou 
crownesthim,  liTiDVn,  igrifidiiuiiac  avrov.    See  Sec.  55. 

This  metaphor  of  crowning  h;ith  reference  to  a  royal 
dignity.  To  crown  is  properly  to  set  a  crown  upon 
one's  head  ;  and  that  act  declareth  one  to  be  a  king. 
Thus  it  is  said  of  Solomon,  '  Behold  king  Solomon 
with  the  crown  wherewith  his  mother  crowned  him,' 
Cant.  iii.  12.  Of  Christ's  roval  dignitv,  see  Chap.  i. 
Sec.  IOC,  111,  112. 

Of  God's  conferring  upon  Christ  that  royalty  where- 
unto  he  was  advanced,  see  Chap  i.  Sees.  119,  149. 

This  metaphor  of  crowning  may  also  have  reference 
to  Christ's  labours  and  travails  in  his  lifetime  ;  and  to 
the  reward  which  God  gave  him  after  he  had  fully  ac- 
complished all,  and  gotten  an  absolute  conquest  over  all 
his  enemies.  In  public  undertakings,  the  champion 
that  hath  well  finished  his  task,  and  overcome,  was,  in 
way  of  recompence,  crowned.  Hereunto  alludeth  the 
apostle  in  this  phrase,  '  They  which  run  in  a  race  run 
all ;  but  one  receiveth  the  prize.  They  do  it  to  obtain 
a  corruptible  crown,'  1  Cor.  is.  24,  25.  Thus  Christ, 
after  he  had  run  his  race,  and  overcome,  was  crowned 
by  his  Father.  To  this  tendeth  that  which  is  said  of 
Christ,  Philip,  ii.  8,  9,  '  He  humbled  himself,  and  be- 
came obedient  unto  death,  even  the  death  of  the  cross. 
Wherefore  God  also  hath  highly  exalted  him.' 

Thus  may  all  the  members  of  Christ  expect,  after 
they  have  finished  their  course,  and  overcome,  to  be 
crowned.  The  apostle,  with  strong  confidence,  ex- 
pected as  much,  for  thus  he  saith,  '  I  have  fought  a 
good  fight,  I  have  finished  my  course,  I  have  kept  the 
faith  ;  henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,'  2  Tim.  iv.  7,  8.  With  the  expectation 
hereof  do  the  apostles  incite  Christians  to  hold  out  in 
doing  the  work  of  the  Lord,  1  Peter  v.  4,  and  in  en- 
during temptations,  James  i.  12  ;  for  he  that  can  and 
will  perform  what  he  hath  promised,  hath  made  this 
promise,  '  Be  thou  faithful  unto  death,  and  I  will  give 
you  a  crown  of  life,'  Rev.  ii.  10. 

To  amplify  that  royal  dignity,  those  two  worls, 
'/lory,  honour,  are  added. 


tiOUGE  ON  UEBKEU> 


[Ci 


Glory  is  oft  put  for  the  cscoUeiicy  of  a  thing  (see 
Chap.  i.  ver.  8,  Sec.  19),  so  as  this  dignity  was  the 
most  excellent  that  an}'  could  be  advanced  unto.  The 
Hebrew  word,  ^13^,  (jloria,  according  to  the  notation 
thereof,  133,  ijiuris  fuit,  iraporteth  a  ponderous  or  j 
substantial  thing,  opposed  to  that  which  is  light  and  j 
vain.  I 

The  Greek  word,  56~a  [box'su,  tio^a,  stattti),  sets  out  \ 
that  which  is  well  spoken  of,  or  is  of  good  report,  and 
a  glory  to  one. 

The  other  word,  honour,  "lin,  ornaiit  pli^,  oniatus, 
decor,  honor),  in  Hebrew  implieth  that  which  is  comley 
or  bright.     It  is  translated  beauty,  Ps.  ex.  8. 

The  Greek  word  7-;/i^  (a  rhtv,  in  honore  sen  in  pretio 
habere),  intendeth  that  a  due  respect  be  given  to  such 
as  we  have  in  high  account.  Where  the  apostle  ex- 
horteth  to  render  unto  others  their  due,  he  thus  ex- 
eniplifieth  it,  '  honour  to  whom  honour  is  due,'  Rom. 
xiii.  7.  The  duties,  therefore,  which  inferiors  owe  to 
their  superiors  are  comprised  under  this  word  honour; 
as  the  duty  of  servants,  1  Tim.  vi.  1  ;  of  childi-en, 
Eph.  ix.  2  ;  and  of  subjects,  1  Peter  ii.  17.  This, 
then,  sheweth  that  as  Christ  is  most  excellent  in  him- 
self, so  ho  is  highly  to  be  esteemed  by  others.  Hon- 
our is  due  unto  him,  therefore  honour  is  to  be  yielded 
to  him,  Ps.  xlv.  2,  8,  11,  17.  We  honour  kings 
crowned  with  gold ;  shall  we  not  honour  Christ 
crowned  with  glory  ?  These  are  tit  epithets  to  set 
out  the  royal  dignity  of  Christ.  They  shew  him  to  be 
most  excellent  in  himself,  and  to  be  highly  esteemed 
by  others.  When  the  apostle  saith  of  Christ,  '  God 
hath  exalted  him,  and  given  him  a  name  which  is 
above  every  name,'  he  sets  out  his  (jlonj  ;  and  where 
he  addeth,  '  that  at  the  name  of  Jesus  every  knee 
should  bow,'  he  sets  out  his  honour.  By  tliis  the 
ignominy  of  the  cross  is  taken  away. 

Sec.  Gl.   Of  dominion  ijircn  to  Christ. 

God  contented  not  himself  that  he  had  advanced 
the  foresaid  man  to  a  royal  dignity,  and  that  to  the 
most  excellent  that  could  be,  but  also  added  dominion 
and  jurisdiction  unto  him.  For  it  is  further  said,  in 
the  apostrophe  to  God,  '  and  didst  sot  him  over  the 
works  of  thine  hands.' 

This  copulative  and  here  joineth  together  the  dis- 
tinct parts  of  Christ's  advancement.  I 

In  this  phrase,  '  thou  didst  sot,'  which  is  the  inter- 
pretation of  one  Greek  word,  xarisTr^ea;,  there  is  some 
difference  from  the  Hebrew,  in7*y'Dn,  doininari  fecisti 
rum,  which  is  thus  translated,  '  thou  madest  him  to 
Lave  dominion.' 

The  Greek  word  is  somewhat  more  general  than  the 
Hebrew.  It  signifieth  to  appoint,  or  to  set,  or  place, 
as  Heb.  V.  1.  Every  high  priest  is  ordained,'  xaOia- 
rarai,  conslituilur,  or  appointed.  And  James  iii.  0, 
'  The  tongue  is  set  in  our  members,'  or  '  among  our 
members.' 

But  the  Hebrew  word  more  especially  signifieth  to 


rule,  as  Gen.  iv.  7,  '  Thou  shalt  rule  ovei  him,' 
13"X't3n.  And  in  the  third  conjugation,  '  to  make  to 
rule,'  or  to  give  power  to  rule,'  as  Dan.  xi.  39,  '  Ho 
shall  cause  them  to  rule,'  D7't;'On,  doniinari  faciei  eos. 
This  conjugation  is  in  the  text  in  hand  used  by  the 
psalmist.  "WTien  the  preposition  which  signifieth  over, 
iiri,  is  added  to  the  verb  that  signifieth  la  set,  as  in 
this  text  it  is,  it  intendeth  as  much  as  the  Hebrew 
word  doth,  namely,  to  be  set  over  others  to  rule  them, 
or  to  be  appointed  to  rule,  or  to  be  made  to  rule.  So 
it  is  oft  translated  :  Mat.  xxv.  21,  28,  '  I  will  make 
thee  ruler  over  many,'  irri  rrof./.in  a;  y.ara(Srri<fji.  This, 
then,  implieth  an  higher  degree  of  advancement,  which 
is  authority  and  rule. 

This  point  is  further  amplified  by  the  extent  thereof, 
in  this  phrase,  '  over  the  works  of  thy  hand?.' 

Of  the  meaning  of  this  phrase,  see  Chap.  i.  Stcs. 
132,  131. 

The  diflcrence  betwixt  this  phrase,  '  works  of  thy 
hands,'  in  this  place,  and  the  former,  is  this,  that  here 
it  is  taken  in  a  larger  extent  than  there.  There  it 
comprehended  only  the  heavens  ;  but  here  all  manner 
of  creatures,  both  above  and  below,  not  any  at  all  ex- 
cepted. The  indefinite  expression  of  '  the  works  of 
God's  hands  '  intends  as  much. 

This  is  further  confirmed  in  the  next  verse  by  this 
general  particle  nil,  '  all  things,'  catra,  whereof  see 
Sees.  07,  68. 

Sec.  02.   Of  the  suhjeclion  of  all  things  to  Christ. 

Ver.  8.  To  make  Christ's  rule  the  more  absolute, 
this  is  further  added,  '  Thou  hast  put  all  things  in 
subjection  under  his  feet.'  This  is  the  rather  added 
to  make  up  that  part  of  the  assumption  which  seemed 
to  be  wanting,  ver.  5.  The  whole  assumption  was  to 
have  been  this,  '  To  Christ  he  hath  put  in  subjection 
the  world  to  come,  but  to  angels  he  hath  not  put  it 
in  subjection.'  The  latter  part  is  there  set  down,  the 
former  here  ;  at  least  in  the  full  sense,  though  not  in 
the  very  words :  for  instead  of  the  world  to  come,  he 
here  saith  all  things,  which  is  more  than  that.  It  is 
a  logical  and  true  principle,  that  under  the  greater, 
the  less  is  comprised.  Now,  all  things  may  well  bo 
accounted  the  greater  in  reference  to  tht  world 
come. 

Again,  where  he  there  said,  unto  them,  he  hi  r 
saith,  under  his  feet,  which  impheth  a  greater  degror 
of  subjection  on  their  part  who  are  put  under,  and  of 
dominion  on  his  part  under  whose  feet  they  are  put. 

This  phrase,  tinder  his  feel,  implieth  that  they  arc 
brought  as  much  under  him  as  any  can  be  brought. 
They  are  not  beside  him,  as  the  princes  stood  beside  the 
king  of  Judah,  Jer.  xxxvi.  21,  but  under  him ;  not 
under, his  hand,  as  soldiers  under  the  hand  of  their 
captain,  2  Sam.  xviii.  2,  but  under  his  feet ;  not  a/ 
his  feet,  as  the  ten  thousand  that  went  at  Barak's  feet. 
Judges  iv.  10,  but  under  his  feet.     Lower  than  under 


Ver.  6-8.] 


GOUGE  OX  HEBREW.- 


one's  feet  cannot  au}-  be  put.  Thus,  therefore,  do  the 
people  of  God  express  the  subjection  of  Gentiles  under 
them :  Ps.  slvii.  3,  '  He  shall  subdue  the  people  un- 
der us,  and  the  nations  under  our  feet.'  It  doth 
withal  imply  that  there  is  no  fear  of  auj-  creatures 
freeing  themselves  from  subjection  under  Christ. 
They  who  are  under  one's  feet  are  kept  down  from 
rising  up  against  him. 

The  phrase  applied  to  Christ's  enemies,  implieth 
an  utter  subduing  of  them,  and  his  just  indignation 
against  them,  as  hath  been  shewed.  Chap.  i.  Sec.  154. 

Not  enemies  only,  but  all  of  all  sorts  are  thus  put 
in  subjection  under  Christ,  which  intimateth  that  all 
yield  obedience  unto  him  ;  some  as  his  enemies,  per- 
force, others  wUlingly,  Ps.  ex.  2,  3  ;  so  as  Christ's 
dominion  is  not  a  mere  titular  matter.  As  he  hath 
power  to  command,  so  subjection  is  yielded  to  his 
command. 

It  is  therdfore  a  point  of  egregious  folly  to  be  like 
untj  those  who  sent  this  message  after  this  Lord, 
'  We  will  not  have  this  man  to  rule  over  us,'  Luke 
xix.  14.  All  are  put.  under  his  feet;  will  they,  nill 
they,  they  shall  be  subject  unto  him.  '  Who  hath  re- 
sisted his  will  ?'  Rom.  ix.  19. 

In  the  days  of  his  flesh,  fishes,  Luke  v.  G,  winds, 
sea,  Mat.  viii.  27,  diseases,  Luke  iv.  39,  the  worst  of 
men,  John  ii.  15,  and  xviii.  G,  and  devils  themselves, 
Mark  i.  28,  were  all  subject  unto  him.  Mark  what 
a  gentile  said  of  the  commanding  and  overruling 
power  of  Christ,  Luke  vii.  7,  8. 

As  it  is  our  duty,  so  it  will  be  our  wisdom,  volun- 
tarily to  submit  to  Christ,  and  to  yield  willing  obe- 
dience to  him. 

This  is  the  property  of  his  people,  Ps.  ex.  3.  Thus 
shall  we  make  a  virtue  of  necessity.  We  are  put 
under  Christ's  feet.  There  is  therefore  a  necessity  of 
submitting.    But  free  and  willing  subjection  is  a  virtue. 

Sec.  63.  0/ humiliation  the  way  to  exaltation. 

All  the  fore-mentioned  branches  of  Christ's  advance- 
ment, which  are  here,  and  Isa.  liii.  12 ;  Eph.  iv.  10  ; 
Philip,  ii.  10,  and  in  sundry  other  places  inferred 
upon  his  humihation,  aftord  unto  us  sundry  consider- 
able observations,  as, 

1.  That  working  and  sutfering  are  the  ways  to  glory 
and  honour. 

2.  That  works  of  service  and  sutl'ering  were  requisite 
for  man's  redemption  and  salvation,  ver.  10. 

3.  That  God  was  mindful  of  his  Son  in  his  meanest 
and_ lowest  estate  (Sec.  55),  accordipg  to  that  which 
is  written  of  the  Son  in  relation  to  his  Father,  '  Thou 
will  not  leave  my  soul  in  hell ;  neither  wilt  thou  sufiVr 
thy  Holy  One  to  see  corruption.  Thou  wilt  shew  mo 
the  path  of  lift','  &c.,  Ps.  xvi.  10,  11. 

4.  That  all  the  members  of  Christ's  body  have  good 
ground  to  be  confident,  that  after  they  have  done  and 
endured  what  God  shall  call  them  unto,  they  shall  be 
recompensed  with  a  crown  of  glorj-,  1  Peter  v.  4. 


Christ  therefore  is  to  be  looked  on,  as  well  advanced 
as  debased ;  in  his  exaltation  and  in  his  humiliation  ; 
in  heaven  at  his  Father's  right  hand,  as  well  as  on 
the  cross,  or  in  the  grave;  crowned  with  glory,  as  well 
as  with  thorns,  Heb.  xii.  1. 

Thus  will  our  faith  be  better  settled  and  more 
strengthened,  as  Stephen's  was,  when  he  'saw  the 
Son  of  man  standing  at  the  right  hand  of  God,'  Acts 
vii.  56. 

Thus  shall  we  with  much  patience,  conteutedness, 
and  cheerfulness,  do  and  endure  what  God  by  his  pro- 
vidence calleth  us  unto  ;  knowing  that,  '  If  we  sufler 
with  Christ,  we  shall  also  reigu  with  him,'  2  Tim.  ii. 
12. 

Sec.  64.  Of  the  resolution  o/Heb.  ii.  6,  7,  and  first 
part  8th. 

Ver.  6-8.  But  one  in  a  cei-tain  place  testified,  saying. 
What  is  man,  thai  thou  art  mindful  of  him  ?  or  the 
son  of  man,  that  thou  visitest  him  ?  Thou  madest  him 
a  little  lower  than  the  ant/els  ;  thou  crownedst  him  with 
glory  and  honour,  and  didst  set  him  over  the  works  oj 
thy  hands:  thou  hast  put  all  things  in  subjection  under 
his  feet. 

This  test  is  a  testimony  taken  out  of  Ps.  viii.  4-6. 

The  sum  of  it  is,  Christ's  exaltation. 

About  it  two  points  are  observable  : 

1.  The  manner  of  bringing  m  the  testimony. 

2.  The  matter  contained  therein. 
The  manner  is  manifested  two  ways  : 

1.  By  an  indefinite  pointing  at,  1,  the  penman,  one; 
2,  the  place,  in  a  ceitnin  place. 

In  the  matter  two  points  are  distinctly  demonstrated : 

1.  The  low  degree /rom  which  Christ  was  exalted; 
'2,  the  high  degree  to  which  Christ  was  exalted. 

That  low  degree  is  set  down,  1,  simply,  ver.  0 ;  2, 
comparatively,  ver.  7. 

In  the  simple  consideration  of  Christ's  low  degree, 
observe, 

1 .  The  titles  under  which  it  is  couched. 

2.  The  manifestation  of  God's  tender  respect  to  him 
therein. 

The  titles  are  two  :  1,  man  ;  2,  son  of  man. 

The  manifestation  of  God's  respect  is  in  two  phrases : 
1,  mindful ;  2,  visit. 

In  the  comparative  expression  of  Christ's  low  de- 
gree are  noted, 

1.  The  persons. 

2.  The  point. 

The  persons  are  of  two  sorts  : 

1.  The  efiicient  or  author  who  put  him  under,  God, 
implied  in  this  apostrophe,  and  under  this  relative 
thmi. 

2.  The  object  or  persons  under  whom  he  was  put, 
angels. 

The  point  or  comparison  itself  declares, 

1.  The  degree  of  humiliation,  lower. 

2.  A  restraint  or  limitation  thereof,  little.      This 


12*_ 


GOUGE  ON  HEBREWS. 


[Chap.  U. 


hath  reference  both  to  the  measure,  and  also  to  the 
continuance  of  bis  humiliation,  Uttle  in  measure,  little, 
or  short  in  time. 

In  the  high  degree  whcrcunto  Christ  was  advanced, 
two  things  arc  noted  : 

1.  The  person  that  exalted  him.  Even  the  same 
that  humbled  him,  lliou. 

•2.  The  kind  of  advancement.  This  cousisteth  of 
twn  parts : 

1 .  Dignity  ;  2,  authority. 

His  dignity  is, 

1 .  Propounded  in  this  metaphor,  croicned ;  so  as  it 
was  roj-al. 

2.  Amplified,  and  that  two  ways  : 

1.  By  the  excellency  of  that  crown ;  civn-ii  »/  glonj. 

2.  By  the  esteem  of  others  ;  honour. 

:•?.  His  authority  is  manifested  two  ways : 
] .  By  his  jurisdiction  over  others. 
■-».  By  others'  subjection  to  him. 
His  jurisdiction  is  set  out, 

1.  By  the  kind  of  it,  set  over. 

2.  By  the  subjects  over  whom  he  is  sot,  the  works 
oftliine  hands. 

Others'  subjection  is  set  down, 

1.  By  the  persons  or  things  suljjected  to  him,  all 
things. 

2.  By  the  low  degree  of  his  subjection,  under  his 
feet. 

Sec.  65.  0/  the  instructions  raised  out  of  Hcb.  ii.  G, 
7,  and  former  part  of  the  8th, 

I.  To  alleije  a  proof  of  a  point,  is  as  much  ns  to  allege 
the  point  itself.  This  I  gather  from  the  note  of  an 
assumption,  di,  hut.  For  in  ordinary  course  this 
should  have  followed,  '  But  unto  Jesus  he  hath  put 
in  subjection  the  world  to  come.'  Instead  thereof, 
the  apostle  produccth  a  testimony  of  Scripture  that 
proves  as  much. 

II.  Sacred  Scripture  receives  no  tiulhority  front  the 
penman  thereof.  This  is  one  reason  why  the  apostle 
nameth  not  the  psalmist,  but  saith,  ric,  •  one.'  See 
Sec.  52. 

III.  It  is  sujHcient  to  ipiote  the  words  of  Sciipture. 
This  is  suflicient,  though  no  book,  nor  chapter,  nor 
vei-se  be  quoted.     See  Sec.  50. 

IV.  J'he  Old  Testament  testi/ieih  of  Christ,  3;.=/Aac- 
Tusaro.     See  Sec.  51.  '     '     \ 

V.  Man  of  himself  is  a  mean,  mortal,  and  miserable  ', 
creature.  The  Hebrew  word  translated  man,  intends  ! 
thus  much.     See  Sec.  54. 

VI.  .yan  comes  of  man.     Every  one  is  a  '  son  of  [ 
man,'  i/i;  avrfstiTou,  and  descends  from  Adam.     See 
Sec.  54. 

VII.  Christ  was  a  mean  man.  This  title  man  is 
hero  especially  meant  of  Christ.     See  Sees.  54,  59. 

Mil.  Christ  was  horn  of  man.  Even  he  also  was 
a  son  of  man.     See  Sec.  54. 

IX.  Nor  Christ,  nor  any  of  his  members  arc  ever 


out  of  God's  mind.  He  is  mindful  of  man,  /iifivrisxri. 
Christ,  the  head,  is  here  to  be  considered  with  all 
his  members.     See  Sec.  55. 

X.  Ood  had  an  especial  care  of  Christ  and  of  his 
members.  He  visited  them,  Jir/«£Tr»|.  See  Sec. 
50. 

XI.  //  is  God  that  maketh  low.  This  apostrophe, 
'  Thou  hast  made  him  lower,'  f,y.uTTa<!a.:,  is  directed  to 
God.     See  Sec.  57. 

XII.  Christ  mis  made  low.  This  positive  is  com- 
prised under  the  comparative,  lower. 

XIII.  The  Lord  of  angels  was  made  lotver  than 
angels.  This  relative  him,  aurov,  hath  reference  to 
him  which  is  the  head  of  all  principality  and  power, 
Col.  ii.  10. 

XIV.  Christ's  abasement  was  but  a  small  abase- 
ment. 

XV.  Christ  was  humbled  but  for  a  short  time,  S^ayy 
ri.  These  two  last  doctrines  arise  out  of  this  particle 
of  diminution,  little.     See  Sec.  59. 

XVI.  CJirist's  exaltation  followed  upon  his  humili- 
ation. The  order  of  setting  the  one  after  the  other 
intimateth  as  much. 

XVII.  The  same  Goi  that  made  Clirist  low,  highly 
advanced  him.  The  apostrophe  made  to  God  about 
Christ's  humiliation,  is  continued  to  God  about 
Christ's  exaltation. 

XVIII.  Christ  is  advanced  to  a  royal  estate.  God 
crowned  him,  iaTspdvueev. 

XIX.  Christ  is  advanced  to  glory,  dC^a.  See  Sec. 
GO. 

XX.  Honour,  riij.n,  accompanieth  glory.  See  Sec. 
GO. 

XXI.  Christ  hath  authority  added  to  his  dignity. 
See  Sec.  Gl. 

XXII.  Christ's  authority  is  over  God^s  creatures, 
even  the  works  of  his  hands,  /.ariarriTai  M  ra.  i^ya. 
See  Sec.  Gl. 

XXIU.  Every  creature  is  put  under  Christ.  This 
general,  all  things,  rraura,,  intends  as  much. 

XXJV.  Creatures  are  under  Christ  as  low  as  can  be. 
This  metaphor,  under  his  feet,  demonstrates  as  much. 
See  Sec.  02. 

Sec.  GO.   Of  the  citent  of  this  word  '  all  things.' 

Ver.  8.  For  in  that  he  put  all  in  subjection  under 
him,  Ac  left  nothing  that  is  net  put  under  him.  Bui 
now  we  see  not  yet  all  things  put  under  him. 

The  apostle  having  largely  and  faithfully  cited  the 
very  words  of  a  divine  testimony  to  confirm  the  ex- 
cellency of  Christ,  he  proceedeth  to  declare  the  mean- 
ing thereof  in  such  particulars  as  most  concerned  the 
party  intended. 

The  first  particle,  /"«)•,  yaj,  impheth  an  explanation 
of  that  which  gooth  before  ;  as  if  he  had  said,  David 
there  speaketh  of  Christ,  for  this  is  the  meaning  of 
his  words. 

Herein  lieth  the  force  of  the  apostle's  argument  : 


Ver.  G-8.] 


GOUGE  ON  HEBREWS. 


125 


David  saith,  All  things  are  put  under  the  feet  of  the 
man  of  whom  he  speaketh  ; 

But  all  things  are  put  under  the  feet  of  none  but  of 
Jesus  : 

Therefore  none  but  Jesus  cnu  be  the  man  of  whom 
David  speaketh. 

If  any  creature  at  all  be  exempted  from  that  general 
all  thiiif/s,  Christ  is  not  absolutely  supreme. 

To  shew  that  the  force  of  the  argument  lieth  in  this 
general,  all  things,  the  apostle  resumes  the  word  of 
the  psalmist  thus  :  '  In  that  he  put  all  in  subjection 
under  him.' 

In  this  repetition,  instead  of  under  his  feet,  this  in- 
definite phrase  is  used,  wider  him,  which  is  in  effect 
as  much  as  the  former  ;  for  they  who  are  absolutely 
put  under  one,  are  put  under  his  feet.  A  man's  feet 
are  part  of  himself.  The  former  is  the  more  emphati- 
cal,  but  it  was  sufficient  once  to  express  that  em- 
phasis. 

It  cannot  be  denied  but  that  this  general,  <dl,  hath 
in  sundry  places  restraints  or  limitations. 

1.  It  restrains  to  all  kinds  and  sorts  of  things,  as  in 
this  phrase,  '  All  things  continue  as  they  were  from 
the  beginning  of  the  creation,'  2  Peter  iii.  4.  Many 
millions  of  particulars  have  perished,  as  of  men, 
beasts,  fowls,  fishes,  plants,  minerals,  &c.,  but  yet  the 
kinds  of  them  remain. 

2.  It  is  used  synecdochically,  as  where  the  woman  of 
Samaria  saith,  '  He  told  me  all  things  that  ever  I  did,' 
John  iv.  29  ;  she  means  many  secret  things. 

Where  the  word  is  taken  in  these  or  in  any  other  j 
respects  improperly,  it  may  be  discerned  either  by  i 
some  circumstance  of  the  text,  as  where  God  saith  he 
'  will  destroy  all  flesh,'  Gen.  vi.  17,  and  that  '  all  flesh 
died,'  Gen.  vii.  21,  the  context  sheweth  that  such  as 
were  in  the  ark  miast  be  excepted  ;  or  by  some  other 
scripture,  as  this  general,  '  The  blood  of  Christ 
cleanseth  from  all  sin,'  1  John  i.  7  ;  hath  an  excep- 
tion of  total  apostasy,  Heb.  vi.  G  ;  of  the  sin  against 
the  Holy  Ghost,  Mat.  xii.  32  ;  and  of  final  impeni- 
tency,  Luke  xiii.  3.  But  where  there  is  nothing  in  the 
text,  nor  in  any  other  part  of  Scripture,  nor  in  com- 
mon reason  and  understanding,  to  limit  this  general, 
it  is  to  be  taken  in  the  largest  extent,  as  John  i.  3, 
Mat.  si.  27,  and  in  this  place. 

Obj.  The  psalmist  seems  to  restrain  this  general  to 
things  living  on  the  earth  and  in  the  waters  ;  for  he 
doth  give  instance  in  these  particulars  :  '  All  sheep 
and  oxen,  yea,  and  the  beasts  of  the  field,  the  fowl  of 
the  air,  and  the  fish  of  the  sea,'  Ps.  viii.  7,  8. 

Ans.  He  doth  not  restrain  it  to  those  creatures,  but 
only  exemplifieth  it  in  them.  Now,  for  an  exemplifi- 
cation, it  is  sufficient  to  reckon  up  some  particular  in- 
stances, though  all  be  not  mentioned.  Where  the 
apostle  reckoneth  up  seventeen  fruits  of  the  flesh,  he  [ 
addeth  this  clause,  and  .such  like,  to  shew  that  there 
were  many  other  besides  those  seventeen,  Gal.  v.  i 
19-21.  I 


Particular  instances  of  some  generals  are  so  many 
as  we  may  say  of  them  what  the  evangelist  did  of 
Christ's  works,  '  There  are  also  many  other,  the 
which,  if  they  should  be  written  every  one,  I  suppose 
that  even  the  world  itself  could  not  contain  the  Isooks 
that  should  be  written,'  John  xxi.  25. 

2.  The  psalmist,  alluding  to  Gen.  i.  26,  and  ix.  2, 
resteth  in  those  particulars  which  are  there  mentioned. 

3.  As  Moses,  so  the  psalmist  thought  it  sufficient 
to  exemplify  the  dominion  of  man  over  such  sensible 
creatures  as  were  visible,  and  might  be  seen  and  ex- 
perimentally known  to  be  put  under  man. 

4.  The  psalmist  doth  implicitly  intend  Christ,  but 
the  apostle  plainly,  directly,  and  explicitly  speaketh  of 
him  :  and  his  main  scope  was  to  advance  Christ  above 
all  invisible  creatures,  even  angels  themselves.  There- 
fore it  concerned  him  to  shew  the  uttermost  extent  of 
those  all  thin/fs,  which  he  doth  in  this  phrase,  '  He 
left  nothing  that  is  not  put  under  him,'  that  is,  he  in- 
cludeth  and  compriseth  every  creature,  invisible  or 
visible,  above  or  below,  celestial  or  super-celestial, 
terrestrial  or  sub-terrestrial,  not  angels,  not  devils  ex- 
cepted. 

Sec.  67.   0/  all  things  jnd  binder  Christ. 

This  phrase,  '  not  put  under,'  is  the  interpretation 
of  one  Greek  word,  ufvn-oray.rov,  decompositum,  which 
I  find  in  three  other  places  of  the  New  Testament,  and 
translated  '  disobedient,'  1  Tim.  i.  9;  '  unruly,'  Titus 
i.  6,  10.» 

The  Greek  word,  as  here  taken,  is  most  properly 
used  of  oxen,  horses,  and  other  beasts  which  will  not 
be  brought  under  the  yoke.  In  other  authors,  the 
word  is  used  to  set  out  such  as  are  sui  juris,  of  them- 
selves, subject  to  none,  or  under  the  command  of  none. 
In  this  sense  it  may  fitly  be  here  taken  ;  for  in  refer- 
ence to  Christ  there  is  not  any  creature  so  of  itself 
as  it  is  not  under  his  power,  government,  and  com- 
mand. 

If  it  be  taken  in  the  former  sense,  it  implieth  thus 
much  :  there  is  none,  be  he  never  so  refractory  and 
stubborn,  but  is  under  the  command  of  Christ,  Mat. 
viii.  8,  9.  And  if  otherwise  they  will  not,  they  shall 
be  forced  to  obey,  as  Mark  i.  2'7.  See  more  hereof 
Sec.  62. 

Because  the  point  most  questioned  was  about  the 
persons  or  things  put  under  Christ ;  therefore  the 
apostle  yet  further  insisteth  on  that  general  all,  and 
sheweth  that  it  must  be  taken  without  limitation  or 
exception  of  any.  For  this  cause,  by  way  of  explan- 
ation, he  addeth  this  clause,  '  He  left  nothing  that  is 
not  put  under  him,'  that  is,  no  creature  is  exempted 
from  subjection  under  Christ. 

Sec.  68.   Of  subjection  of  all  things  den.'el  1o  anij 

Against  the  extent  of  the  foresaid  subjection  of  all 
»  TiTTuy.     See  Sec.  43. 


J26- 


iOUGE  ON  HEBREWS. 


[Chap.  II. 


things,  the  apostle  produceth  an  objection  in  these 
words,  '  But  now  wo  see  not  yet  all  things  put  under 
him.' 

There  are  seven  words  in  that  objection  which  carrj- 
an  especial  emphasis. 

1.  But,  &s,  see  ver.  G,  Sec.  .50.  This  is  an  adver- 
sative conjunction,  which  oft  implieth  an  objection, 
as  Rom.  iii.  5,  '  ISut  if  our  unrighteousness,'  .tc.  So 
here  it  intendeth  an  objection  ;  and  such  an  one  as  in 
the  matter  of  it  cannot  be  denied  to  be  true. 

2.  Xoir.  This  conjunction  is  ordinarily  used  to 
set  out  the  time  present ;  yet  it  is  sometimes  used  as 
a  mere  supj)lemeut,  or  complement ;  as  Now  then,  Go 
to  now.  What  now:  so  1  Cor.  xii.  1,2.  Thus  in  Ilebrow, 
liny,  Ps.  ii.  10  and  xxxix.  7.  The  Grecians  use  to 
put  a  note  of  diflVrcuce  on  this  particle  :  when  it  sig- 
nifieth  the  time  present,  they  use  to  put  an  accent 
over  it,  v\iv,  as  John  iv.  23  ;  but  when  tliey  use  it  for 
a  supplement,  they  set  it  down  without  any  accent, 
n.».  Here  it  is  accented  with  a  circumflex ;  and  it 
setteth  out  the  time  present ;  namely,  the  time  of  our 
pilgrimage,  while  here  we  live  on  earth,  even  those 
days  of  our  flesh,  as  the  apostle  styles  this  time, 
Heb.  V.  7. 

3.  Koi  lift.  These  two  words  are  but  one  in  Greek, 
(ii/«raj ;  and  it  useth  to  have  reference  to  some  remark- 
able matter  or  time ;  as  to  Christ's  suH'ering,  .John 
vii.  6,  8,  30  ;  to  professors'  martyrdom,  Heb.  xii.  4  ; 
to  the  full  consummation  of  all  things,  1  .John  iii.  2. 
To  that  time,  namely,  to  the  continu.ance  of  the  world 
nuto  the  last  day,  it  hath  reference  in  this  place. 

4.  We  xee,  iiw//.iv.  This  is  here  to  be  taken  of 
seeing  with  the  eyes  of  the  body  ;  as  where  an  angel 
saith  of  Christ,  '  There  shall  ye  see  him,'  o^isSi,  Mat. 
xxviii.  7.  In  the  passive  it  implieth  a  clear  manifes- 
tation, as  Heb.  ix.  28,  Sec.  142,  ofSr,nirai.  Of  differ- 
ent kinds  of  seeing,  see  Sec.  72. 

It  here  intendeth  a  visible  experience  or  proof  of  a 
thing ;  and  it  implieth  that  men  are  hard  to  believe 
things  which  they  see  not ;  because  they  did  not 
visibly  see  all  things  under  Christ,  they  deny  it  so 
to  be. 

5.  All  thiii/is,  ra  <:rdvT%.  This  is  to  be  taken  in 
the  largest  extent ;  no  creature  exempted ;  as  was 
before  shewed,  Sec.  C6. 

fi.  I'ul  miller,  i'rorsray/i'iva,  see  Sec.  43.  This  is 
to  be  taken  of  the  lowest  degi-ce  of  subjection  ;  even 
under  one's  feet ;  as  hath  been  before  shewed.  Sec.  ()7. 

7.  Jlini,  au7!^.  This  relative  hath  an  indefinite 
reference  to  him  that  was  styled  iiicai,  ver.  G,  even  as 
if  he  had  said,  to  any  man. 

No  natural  man  out  of  Christ  was  ever  so  advanced. 
As  for  believers,  who  are  true  members  of  Christ, 
though  in  Christ,  as  they  are  united  to  him,  they 
have  a  right  to  all  things :  '  All  things  are  theirs,' 
1  Cor.  iii.  21-23,  yet  '  now  we  see  not  all  things 
put  under'  any  of  them.  '  It  doth  not  yet  appear 
what  we  shall  be,"  1  John  iii.  2.     Vfe  here,  as  heirs. 


are  under  tutors.  This  world  is  a  place  of  probation. 
It  becomes  us  to  wait  for  the  glory  that  is  to  come. 

Thus  the  apostle  hath  laid  down  the  objection  to 
the  full;  as  if  somewhat  more  largely  he  had  thus 
expressed  it :  It  hath  not  in  this  time  of  hfe,  nor  will 
be  while  this  world  continueth  visibly  seen,  that  all 
things,  without  any  exception,  have  been  put  in  sub- 
jection to  any  one  man. 

The  apostle  denieth  not  the  truth  of  anything  in 
this  objection,  in  regard  of  the  matter  thereof,  but 
granteth  every  clause  therein.  Only  he  denieth  the 
consequence  inferred  thereupon,  which  is  this,  that 
therefore  all  things  are  not  put  under  Jesus.  The 
falsehood  of  this  inference  is  manifested  in  the  next 
verse. 

It  was  not  without  cause  that  the  apostle  here  pro- 
duced this  objection  ;  for  an  objection  against  a  truth 
gives  an  occasion  to  him  that  loveth,  and  desireth  to 
maintain  that  truth,  to  answer  it ;  and  a  pertinent  and 
a  proper  answer  doth  more  clear  and  prove  the  truth, 
so  as  truth  many  times  receives  advantage  from  objec- 
tions made  against  it.  It  is  therefore  nsual  with  the 
penmen  of  sacred  Scripture  to  propound  and  answer 
objections.  Ezek.  xii.  22,  &c. ;  and  xviii.  2,  &c. ;  Rom. 
vi.  1,  &c.  ;  2  Peter  iii.  4,  &c. 


Sec.  69.    Of    Climl\ 


fur   exceeding  all 


The  foresaid  objection  being  in  the  matter  and  sub- 
stance of  it  true,  dotli  much  amplify  the  dominion  of 
Christ.  For  thereby  it  plainly  appeareth,  that  Christ's 
dominion  is  such  an  one,  as  never  any  had  the  like. 
Experience  giveth  proof  to  the  truth  hereof. 

'  Solomon  rcigneth  over  all  kingdoms  from  the  river 
Euphrates  unto  the  border  of  Egypt,'  1  Kings  iv.  21 ; 
and  '  Ahasuerus,  from  India  even  to  Ethiopia,  over 
one  hundred  and  twenty-seven  provinces,'  Esther  i.  1. 
Hut  Christ's  dominion  hath  no  limits  nor  bounds. 

Nebuchadnezzar  was  a  '  king  of  kings  ;'  his  domi- 
nion was  '  to  the  end  of  the  eai-th,'  Dan.  ii.  37  and  iv. 
22.  The  Lord  gave  to  Cyrus  all  the  kingdoms  of  the 
earth,  Ezra  i.  1.  All  the  world  was  taxed  by  Ca;sar 
Augustus,  Luke  i.  1.  But  these  phrases,  'the  end 
of  the  earth,'  '  all  kingdoms  of  the  earth,'  *  all  the 
world,'  are  synecdoehically  used,  the  whole  being  put 
for  a  part.  Besides,  no  part  of  their  dominions  ever 
reached  unto  heaven,  as  Christ's  doth.  That  which 
is  said  of  Nebuchadnezzar's  greatness  reaching  [unto 
heaven,  Dan.  iv.  22,  is  hyperbolical. 

Sec.  70.  Of  the  prijie's  usurped  power  over  earth,  pur- 
f/atory,  hell,  and  henren. 

We  may  here  take  notice  of  the  intolerable  an-o- 
gancy  of  the  pope  of  Rome,  who  challengeth  an  uni- 
versal jurisdiction  in  earth,  purgatory,  hell,  and 
heaven. 

1.  On  earth  he  takes  him  to  be,  not  only  a  mo- 
narch over  the  catholic  church  throughout  the  whole 


Vek.  9.J 


OOrOE  ON  HEBREWS. 


■n-orlil,  but  also  to  have  power  over  all  kingdoms,  to 
set  up  and  put  down  kings.  The  pope  gave  the  West 
Indians  to  the  Spaniards.  Not  only  those  flatterers 
and  deifiers  of  the  pope,'  who  lived  before  the  Jesuits 
{who  as  cunning  refiners  undertook  to  allaj'  the  gross 
and  palpable  blasphemies  of  former  papists,  the  sub- 
stance whereof  the.y  themselves  maintained),  but  also 
Bellarmine  himself,-  one  of  the  most  subtle  refiners, 
avoucheth,  that  the  pope  hath  power  to  change  king- 
doms ;  and  to  take  them  from  one,  and  confer  them 
upon  another,  as  the  ehiefest  spiritual  prince. 

2.  Concerning  purgatory,  it  is  said,'  that  the  pope 
if  he  would  might  empty  all  purgatory. 

3.  Coucerning  hell,  it  is  said,^  that  though  the  pope 
should  thrust  an  innumerable  company  of  souls  into 
hell,  none  may  judge  him  for  it. 

4.  Concerning  heaven,  they  comprise  a  supreme 
power  of  putting  into,  or  casting  out  of  heaven  under 
the  keys,  which,  papists  say,  Christ  gave  to  Peter 
alone,  and  in  Peter  to  his  successor  the  pope.  There- 
upon the  pope  takes  upon  him  to  canonize,  and  make 
glorious  saints  in  heaven  whom  he  pleaseth. 

The  8th  Psalm  (out  of  which  the  foresaid  testimony 
is  taken)  is  by  sundry  papists  applied  to  the  pope  ; 
and  also  the  first  verse  of  the  24th  Psalm.  Doth  not 
he  who  assumeth  to  himself  these,  and  other  things 
higher  than  these,  exalt  himself  above  all  that  is  called 
God  ;  and  therein  shew  himself  to  be  plain  anti- 
christ ?  2  Thes.  ii.  4. 

Sec.  71.  Of  the  resolution  and  observations  of  part 
of  the  eighth  verse. 

8.  For  in  that  he  ]'iit  all  in  subjection  under  him, 
he  left  nothinri  that  is  not  put  under  him.  But  now 
ire  see  not  yet  all  thinijs  put  under  him: 

In  this  text  is  laid  down  the  difi'erence  betwixt 
Christ's  dominion  and  others'. 

Hereof  arc  two  parts  : 

1.  The  extent  of  Christ's  dominion. 

2.  The  icstraint  of  others'  dominion. 

The  former  is  set  out  by  an  explanation  of  that 
divine  testimony  which  he  had  produced.  Here  then 
we  may  observe, 

1.  A  citation  of  the  text  itself. 

2.  The  explanation  thereof. 

In  the  citation  there  is  observable, 

1.  The  nianer  of  quoting  it,  thus,  For  in  that. 

2.  The  luatter.  Wherein  four  distinct  persons  are 
to  be  noted : 

1.  The  aaent,  he  put . 

2.  The  patients,  all. 

'  .Joli;iii.  Capist.  Panorrait.  AlLan.  Jacobat.  Gratian.  Joan. 
<lo  Pacif. 

'  liellarm.  (U  Rom.  Pont.  lib.  v.  cap.  vi. — Papa  potest  mu- 
lare  regna,  et  uni  auferre,  et  alteri  conferre,  tanqnam  sum- 
mtis  princi'iLs  spirilualia. 

"  Pajift,  si  vellet,  posset  totum  Purgatorium  evaeuare, 
Jo/im.  A  „i/el. 

•  Gratian.  HO;  Pcllarm.  de  Sanct,  Beat.  lib.  i.  cap.  ix. 


3.  The  low  degree,  in  subjection  under. 

4.  The  person  under  whom  they  were  put,  him, 
that  is,  Christ. 

The  explanation  is  in  these  words,  '  He  left  nothing 
that  is  not  put  under  him.'  This  shews  the  full  ex- 
tent of  all. 

The  restraint  of  others'  dominion  is  here  set  down 
by  way  of  objection,  yet  so  as  the  matter  contained 
therein  is  not  denied.     Hereof  see  Sec.  68. 

In  this  objection  observe,  1,  the  substance;  2,  the 
circumstance  thereof. 

The  substance  is,  1,  generally  intimated  in  this 
adversative  conjunction,  but,  &i. 

2.  It  is  particularly  expressed,  now  we  see  not,  &c. 

In  that  expression  is  set  down, 

1.  The  main  point  objected,  all  things  not  put 
under  him,  axirf  to.  rravra  uTorira.yij.iva,. 

2.  The  proof  thereof,  ire  see  not,  i^(Zfji.iv. 

The  circumstance  concerns  the  time  in  two  English 
words,  now,  get,  o'J-co. 

The  observations  hence  arising  are  these  : 

I.  There  is  a  great  difference  hetwLvt  Christ's  domi- 
nion and  others'.  This  ariseth  from  the  general 
scope  of  this  text.     See  Sec.  69. 

II.  Points  questioned  must  be  clearly  propounded. 
This  ariseth  from  the  inference  of  this  explanation 
upon  the  former  testimony,  implied  in  this  causal 
particle, /o)-.     See  Sec.  6G. 

III.  It  is  God  that  puts  one  under  another.  This 
relative  he  hath  reference  to  God.     See  Sec.  57. 

IV.  Creatures  are  under  Christ.  They  are  put  iu 
subjection  under  him.     See  Sec.  G7. 

V.  Creatures  are  as  low  as  can  be  under  Christ. 
This  phrase,  under  him,  is  as  much  as  under  his  feet. 
See  Sec.  62. 

VI.  No  creature  at  all  is  exempted  from  siiljection 
under  Christ.  '  He  left  nothing  that  is  not  put  under 
him.'     See  Sec.  67. 

VII.  Objections  against  a  point  may  he  produced. 
This  particle  hut  intendeth  as  much.     See  Sec.  68. 

VIII.  Experience  of  all  ages  is  a  good  proof.  This 
phrase,  ive  see  not,  intends  as  much.  Withal  it  im- 
plies another  point,  viz., 

IX.  3Ien  hardly  believe  that  which  they  see  not. 

X.  In  this  luorld  no  man  ever  had  an  absolute  mon- 
archy. These  particles,  noio,  yet,  set  out  the  time  of 
this  world.  This  phrase,  not  all  things  under  him, 
denies  an  absolute  monarchy.     See  Sec.  69. 

XI.  The  fidness  of  saints'  glory  is  not  here  discerned. 
See  Sec.  63. 

Sec.  72.   Of  seeing  Jesus. 

Ver.  9.  But  tve  see  Jesus,  who  icas  made  a  Utile 
lower  than  the  angels  for  the  suffering  of  death,  crowned, 
with  glory  and  honour  ;  that  he  by  the  grace  of  God 
should  taste  death  for  every  man. 

The  answer  to  the  former  objection  is  here  so 
plainly  and  fully  set  down,  as  thereby  it  evidently 


128 


LiOLCiK  ON  HEliKE«> 


LChai'.  II. 


appears  what  mmi  was  meant  in  the  fore-quoted  testi- 
mony, namely,  Jesus,  who  is  expressly  named,  and 
proved  to  bo  the  only  man  that  was  there  intended. 
This  answer  is  brought  in  by  way  of  assumption,  as 
this  assuming  note  hul  declareth,  see  Sec.  50 ;  or,  to 
explain  the  passage  more  clearly,  it  may  be  brought  in 
with  discretive  notes,  thus :  though  we  see  no  other 
man,  yet  wc  may  discern  Jesus  so  and  so  exalted. 

The  word  here  translated,  we  sec,  j3xi-o/j,tv,  is  some- 
times put  for  bodily  sight,  sometimes  for  spiritual. 

If  the  sight  here  in  this  verse  mentioned  be  taken 
for  bodily  sight,  it  must  be  applied  to  the  witnesses 
of  Christ's  resurrection,  whereof  mention  is  made, 
1  Cor.  XV.  5-7,  and  of  his  ascension,  Acts  i.  9,  10, 
and  to  the  visible  evidences  which  he  gave  of  his  su- 
preme power  in  heaven.  Acts  ii.  33,  and  iv.  10,  and 
ix.  5,  &c. 

But  all  these  visible  evidences  were  accomplished 
before  the  time  of  the  apostle's  writing  this  epistle. 
And  the  apostle  here  speaking  in  the  present  tense  of 
a  present  and  continued  sight,  must  needs  be  under- 
stood to  speak  of  a  spiritual  sight.  Though  our 
English  use  one  and  the  same  word,  namely,  see,  in 
the  objection  and  in  the  answer;  yet  in  the  Greek 
there  are  two  words  differing  in  sense  and  syllables. 

The  former  is  taken  of  the  sight  of  the  body.  See 
Sec.  68. 

This  latter,  of  the  sight  of  the  mind,  Heb.  iii.  19, 
Rev.  iii.  18. 

Both  the  Greek  words  are  oft  used  in  the  one  and 
the  other  sense.  The  former  word,  ogdu,  sets  out  the 
sight  of  the  mind,  Heb.  xi.  27,  James  ii.  24 ;  and 
this  latter,  /3Xfc-w,  sets  out  the  sight  of  the  body.  Mat. 
xi.  4,  and  xii.  22. 

But  here  it  must  be  taken  for  the  sight  of  the  mind ; 
for  Jesus  is  crowned  with  glory  in  heaven,  where  men 
on  earth  see  him  not. 

That  we  may  the  better  discern  how  men  are  said 
to  see  Christ  in  glory,  it  will  not  be  unseasonable  to 
set  out  the  different  kinds  of  sight  expressed  in 
Scripture. 

There  is  a  sight  of  the  body,  and  of  the  mind  : 
both  these  are  exercised  on  earth  and  in  heaven ;  on 
earth,  ordinarily  and  extraordinarily.  To  exempUfy 
these. 

1.  All  among  whom  Christ  conversed  in  the  da)-8 
of  his  flesh  on  earth,  saw  him  with  their  bodily  eyes 
after  an  ordinary  manner,  Mat.  viii.  34. 

2.  Stephen  and  Paul  saw  him  with  their  bodily 
e3'es  after  an  extraordinary  manner.  Acts  vii.  50, 
1  Cor.  XV.  8.  We  do  not  read  of  any  other  that  saw 
Christ  after  his  ascension. 

3.  All  of  all  sorts  shall  see  Christ  with  their  bodily 
eyes  at  the  day  of  judgment,  Mat.  xxiv.  80,  and 
xxvi.  04. 

4.  Glorified  saints  shall  see  him  with  a  beitifical 
vision  in  heaven,  Rev.  xxii.  4. 

The  sight  of  the  mind  cousistoth  in  two  things  : 


1.  In  understanding  things  to  be  as  they  are, 
though  they  be  invisible  to  the  bodily  e3'e,  John  ix.  39. 

2.  In  believing  what  they  conceive  to  be  true,  Heb. 
xi.  27. 

Thus,  as  the  body,  so  the  soul  hath  two  eyes, 
which  are  knowledge  and  faith.  The  former  is  here 
I  especially  intended ,  yet  the  latter  is  not  to  be  excluded ; 
for  true  Christians  believe  what  they  know  of  Christ. 
As  in  Greek,  to  express  the  two  fore-montioncd  kinds 
of  sight,  there  are  two  distinct  words  ;  so  also  there 
are  the  like  in  sundry  Latin  translations,  and  might 
also  in  our  English  be  distinguished,  by  translating 
the  former  thus,  '  We  see  not ;'  the  latter  thus,  '  We 
perceive.'  This  latter  word  is  so  translated,  2  Cor. 
vii.  8. 

This  metaphor  of  seeing,  is  used  in  spiritual  matters, 
because  we  are  as  much  assured  of  them,  as  if  we  be- 
held them  with  our  bodily  eyes  :  '  We  believe,  and 
are  sure,'  saith  Peter,  John  vi.  G9.  Believers  are  as 
sure  that  Christ  is  now  in  heaven,  at  God's  right 
hand,  crowned  with  glory  and  honour,  as  Thomas  was 
that  Christ  was  risen  from  the  dead,  when  he  saw 
Jesus  before  him,  and  put  his  hand  into  Christ's  side, 
John  XX.  27,  28. 

Nothing  can  be  more  sure  than  that  which  God's 
word  aifirmcth.  Believers,  who  lived  before  Christ 
was  exhibited,  were  in  their  souls  certain  and  sure  of 
everything  that  God  had  foretold  concerning  the  Mes- 
siah. In  this  respect  Christ  saith,  '  Abraham  rejoiced 
to  see  my  day  ;  and  he  saw  it,  and  was  glad,'  John 
viii.  50.  How  much  more  may  believers  be  sure  oi 
those  things  which  in  God's  word  are  revealed  of  the 
glory  of  Christ.  Of  such,  saith  Christ,  '  Blessed  ai-e 
they  that  have  not  seen,  and  vet  have  believed,'  John 
XX.  29. 

As  for  this  particular  of  Christ's  being  crowned 
with  glory,  it  is  testified  by  four  evangelists,  and  by 
all  the  apostles  whose  writings  are  come  to  our  hands  ; 
and  by  the  gifts  that  Christ  conferred  on  sons  of  men, 
whether  extraordinary.  Acts  ii.  83,  and  iii.  10,  or 
ordinary,  Eph.  iv.  8,  &c.  Well,  therefore,  might  tl  .^ 
apostle  say  of  himself  and  other  believers,  '  Wc  f. 
Jesus.'  They  did  as  well  know  that  Christ  in  beav> 
was  crowned  with  glory,  as  they,  who  on  earth  saw  i:, 
knew  that  he  was  crowned  with  thorns. 

What  may  be  thought  of  them  that  live  under  the 
light  of  the  gospel,  whereby  the  groat  mysteries  ot 
Jesus  Christ  are  fully  and  clearly  revealed,  and  yet, 
if  they  be  demanded,  whether  ever  they  saw  Jesus 
crowned  with  glory,  and  sitting  at  God's  right  hand, 
and  making  intercession  lor  us,  will  be  ready  to  an- 
swer, after  such  a  manner  as  the  Ephesians  did.  Acts 
xix.  1,  2,  wc  have  not  so  much  as  heard  of  any  such 
thing'?  What  may  be  thought  of  such,  but  that  '  the 
god  of  this  world  hath  blinded  the  minds  of  them 
which  believe  not,  lest  the  light  of  the  glorious  gospel 
of  Christ,  who  is  the  image  of  God,  should  shine  unto 
them  '  ?  2  Cor.   iv.  4.     If  they  be  blessed,  who  have 


Ver.  9.] 


GOUGE  ON  HEBREWS. 


not  seen,  and  yet  have  believed,  John  xx.  29,  surely 
the  case  of  those  who  do  not  now  see  Jesns  crowned 
with  glory  and  honour,  must  needs  be  a  most  wretched 
case. 

As  for  us,  who  can  say,  with  this  blessed  apostle, 
'  We  see  Jesus  crowned,'  what  cause  have  we  to  bless 
God  for  this  evidence  of  his  good  providence,  that  our 
Saviour,  after  all  his  sufferings,  being  entered  into 
glory,  that  glory  should  be  so  clearly  revealed,  and 
we  to  see  him  crowned  with  glory  ?  Christ,  who  is 
in  heaven,  is  to  us  on  earth  invisible,  in  regard  of 
bodily  sight ;  yet  by  faith  we  see  him,  which  is  enough 
to  work  in  us  such  a  spirit  as  Moses,  Heb.  xi.  27,  and 
Stephen  had.  Acts  vii.  56. 

Let  us  therefore  make  use  of  this  spiritual  sight, 
till  we  come  to  the  beatifical  sight  of  Jesus. 

Sec.  73.  Of  this  title  Jesus. 

The  person  of  whom  the  apostle  here  speaketh  is 
here  styled  by  his  proper  name  Jesus,  'Ijjffoub,  which  is 
the  Greek  expression  of  Jeshua,  and  signifieth  a  sa- 
viour. Jesiis,^  in  Hebrew,  is  the  same  that  Saviour 
is  in  English ;  so  as  these  two  phrases,  '  Jesus,  which 
is  called  Christ,'  Mat.  i.  16,  and  '  a  Saviour,  which 
is  Christ,'  Luke  ii.  11,  intend  one  and  the  same  thing. 

This  name  Jesus  was  by  God  himself  given  to  bis 
Son  ;  for  before  the  conception  of  Christ,  an  angel 
from  God  thus  saith  to  her  that  was  to  be  his  mother, 
'  Thou  shalt  call  his  name  Jesus,'  Luke  i.  31  ;  and 
again,  after  he  was  conceived,  but  before  his  birth,  it 
was  said  to  his  reputed  father,  '  Thou  shalt  call  his 
name  Jesus,'  Mat.  i.  21.  Actually  it  was  given  to  him 
at  his  circumcision,  Luke  ii.  21,  as|our  name  nseth  to 
be  given  to  us  at  our  baptism. 

By  this  name  he  was  called  in  bis  infancy,  Mat. 
ii.  1,  Luke  ii.  27;  in  his  childhood,  Luke  ii.  43;  in 
his  youth,  Luke  ii.  52  ;  in  his  man-age.  Mat.  iii.  13; 
so  all  his  lifetime  :  by  friends,  John  i.  45  ;  foes,  John 
xviii.  5,  7 ;  countrymen,  John  vi.  42 ;  aliens,  John 
xii.  21 ;  at  his  death.  Mat.  xxvii.  37  ;  after  his  death, 
and  that  by  angels.  Mat.  xxviii.  5,  Acts  i.  11 ;  by 
evangelists,  Luke  xxiv.  15;  apostles,  Rom.  viii.  11; 
yea,  and  by  devils.  Acts  xix.  15. 

This  title  Jcst(s  is  a  most  honourable  title,  intimat- 
ing that  full  salvation  which  he  bringeth  to  his  people. 
The  angel  that  brought  the  message  of  his  birth  and 
name  rendereth  this  reason  thereof,  '  He  shall  save 
his  people  from  their  sins,'  Mat.  i.  21.  In  this  respect 
he  is  styled  '  A  Saviour,'  Luke  ii.  11 ;  '  Our  Saviour,' 
2  Tim.  i.  10 ;  '  The  Saviour  of  the  body,'  Eph.  v.  23; 
'  The  Saviour  of  the  world,'  John  iv.  42";  '  The  Saviour 
of  all  men,'  1  Tim.  iv.  10;  yea,  'salvation'  itself, 
Luke  ii.  30. 

By  the  name  Jesus  people  were  put  in  mind  of  that 
great  end  of  his  coming  into  the  world,  namely,  to 
save  them. 

Yet  the  envious  Jews  under  this  name  scorned  and 
'  VK'in'  ab  V^\  salvavil. 


derided  him,  by  adding  his  country  thereunto  ;  thus, 
'  Jesus  of  Galilee,'  '  Jesus  of  Nazareth,'  Blat.  xxvi. 
69,  71 ;  and  in  scorn  this  title  was  set  over  his  head, 
'  This  is  Jesus,'  &c.,  Mat.  xxvii.  37. 

The  apostle,  therefore,  in  setting  forth  the  excel- 
lency of  Christ,  oft  useth  this  name  Jesus.  It  is 
oftener  used  alone,  without  any  addition,  in  this  epistle 
than  in  any  other  one  epistle,  that  these  Hebrews 
might  be  kept  from  that  base  conceit  which  their 
countrymen  had  of  Jesus,  and  move  them  to  have 
him  in  high  esteem. 

There  are  two  whom  the  Seventy  in  the  Old  Tes- 
tament style  Jesus  ;  namely,  Joshua  the  son  of  Nun, 
Josh.  i.  1,  and  Joshua  the  son  of  Josedech,  Haggai 
i.  14.  Both  these  were  accounted  saviours  of  Israel, 
in  regard  of  temporal  deliverances,  and  therein  were 
types  of  Christ. 

In  the  New  Testament,  where  mention  is  made  of 
Joshua,  be  is  styled  Jesus,  as  Acts  vii.  45,  Heb.  iv.  8. 
There  is  mention  of  another  also  called  Jesus,  Col. 
iv.  11,  who,  being  a  Jew,  was,  as  is  probable,  in 
Hebrew  called  Joshua. 

The  apostle  had  before  called  Christ  the  '  Son  of 
God,'  '  the  first  begotten,'  '  God,'  '  Lord,'  which  are 
titles  proper  to  his  divine  nature.  But  here  he 
speaketh  of  his  excellency  as  man ;  and  thereupon 
giveth  him  that  title  which  setteth  out  the  distinct 
reason  why,  being  God,  he  assumed  man's  nature ; 
namely,  that  he  might  be  a  fit  and  able  Saviour  of 
man  :  fit,  as  he  was  man  ;  able,  as  he  was  God. 

Well  may  this  title  Jesus,  in  regard  of  the  significa- 
tion of  it,  be  given  unto  Christ.     For, 

1.  He  was  a  true  Saviour,  Heb.  viii.  2,  not  a  typical 
Saviour,  as  Joshua  and  other  like  saviours,  Neh. 
ix.  27. 

2.  He  was  a  most /we  Saviour :  '  According  to  hia 
mercy  he  saved  us,'  Tit.  iii.  5  ;  'not  for  price,'  1  Pet. 
i.  18. 

3.  He  was  an  all-sufficient  Saviour.  He  satisfied 
divine  justice,  assuaged  divine  wrath,  endured  the  in- 
finite curse  of  the  law,  overcame  death,  hell,  and  him 
that  had  the  power  of  them,  ver.  14,  Rev.  i.  18. 

4.  He  was  an  unirersal  Saviour  ;  the  Saviour  of  all 
that  are  or  shall  be  saved,  1  Tim.  iv.  10. 

5.  He  was  a  total  Saviour.  He  saveth  soul  and 
body,  1  Cor.  vi.  20. 

6.  He  was  an  everlasting  Saviour.  He  brings  all 
that  believe  in  him  to  everlasting  life.  As  he  is,  so 
he  was  from  the  beginning,  and  ever  will  continue  so, 
Heb.  xiii.  8,  Rev.  xiii.  8,  Heb.  vii.  24. 

7.  He  was  a  perfect  Saviour,  Heb.  vii.  25.  He 
leaves  nothing  simply  in  the  case  of  salvation  for  any 
other  to  do. 

8.  Ho  is  the  only  Saviour,  Acts  iv.  12,  Isa.  Ixiii.  5. 
On  these  grounds  it  becomes  us, 

1.  To  consider  the  need  that  we  have  of  a  Saviour. 
This  will  make  us  inquire  how  we  may  be  saved, 
Acts  xvi.  30. 

I 


130 


GOUQE  ON  HEBREWS. 


[Chap.  II. 


2.  To  fly  to  Christ  for  salvalion.  He  invites  all  so 
to  do,  John  vii.  87.  Ho  casts  away  none  that  come 
unto  him,  John  vi.  87. 

3.  To  trust  on  him,  Acts  xvi.  81,  1  Tim.  iv.  10. 

4.  To  rqjoice  in  him,  Luko  i.  47. 

5.  To  bless  God  for  him,  Luke  i.  G8. 

fi.  To  serve  him  who  saveth  us,  Luke  i.  74,  75. 
7.  To  do  all  in  his  name.  Col.  iii.  17. 
Of  this  title  Jesus,  joined  with  the  other,  Christ, 
see  Chap.  iii.  1,  Sec.  2'J. 

Sec.  74.  Of  applying  the  testimony. 

That  it  may  the  more  evidently  appear  that  Jesus 
was  especially  intended  in  the  foresaid  testimony,  the 
apostle  applieth  to  him  both  that  low  estate  to  which 
the  man  mentioned  by  the  psalmist  was  humbled,  and 
also  that  high  estate  whereunto  he  was  advanced ;  and 
both  these  in  the  very  words  of  the  testimony :  the 
former  thus,  '  Who  was  made  a  little  lower  than  the 
angels ;'  the  latter  thus,  '  crowned  with  glory  and 
honour.'  The  meaning  of  both  these  hath  been  before 
declared.     See  Sec.  57. 

This  high  exaltation  of  Christ  is  here  again  brought 
in,  to  prove  that  'all  things  were  put  under  him;' 
for  the  lirst  particle  of  this  verse,  but,  hath  reference 
to  the  exaltation  of  Christ,  as  if  they  had  been  thus 
joined  together:  '  But  we  see  Jesus  crowned  with  glory 
and  honour.'  The  thing  questioned  in  the  former 
verse  was  this,  '  We  see  not  yet  all  things  put  under 
him.'  To  that,  in  way  of  opposition,  the  apostle 
addeth  this,  '  But  we  see  Jesus  crowned.'  This 
crowning  of  Jesus  is  a  clear  demonstration  that  all 
things  are  put  under  his  feet,  for  h  sheweth  that  he 
hath  dignity  and  authority  over  them  all.  And  it  is 
here  again,  upon  the  mention  of  Christ's  suffering,  set 
down,  to  take  away  the  scandal  of  Christ's  cross  ;  for 
Christ  crucified  was  '  uuto  the  Jews  a  stumbling- 
block,  and  unto  the  Greeks  foolishness,'  1  Cor.  i.  23. 
But  the  glory  of  Christ  after  his  sufl'ering  made  his 
Bulfering  to  be  accounted  no  despicable  matter,  but 
rather  most  glorious,  it  being  the  way  to  a  crown  of 
glory  and  honour. 

To  shew  wherein  Jesus  was  made  lower  than  angels, 
this  phrase  is  inserted,  '  For  the  suflering  of  death.' 

The  preposition  translated/))-,  bia,  is  diversely  used 
in  the  New  Testament.  It  is  sometimes  set  before 
the  genitive  case,  and  then  it  signifieth  the  efficient 
cause,  aud  that  principal,  as  Rom.  i.  5  ;  or  instru- 
mental, as  Mat.  i.  22 ;  or  the  means  whereby  a  thing 
is  effected,  as  Acts  v.  12.  In  all  these  senses  it  is 
translated  by.     See  Chap.  iii.  IG,  Sec.  164. 

Sometimes  it  is  set  before  the  accusative  case,  and 
is  translated  for ;  then  it  signifieth  the  final  cause,  as 
Mat.  xiv.  8,  9 ;  and  in  this  sense  it  is  sometimes 
translated  because,  as  Mat.  xiii.  21.  In  the  next  verso 
both  cases  are  joined  to  it,  so  as  it  signifieth  both  the 
final  and  the  efficient  cause.  Here  it  is  joined  with  the 
accusative  case ;  but  the  sentence  is  so  placed  between 


the  humiliation  and  exaltation  of  Christ,  as  it  may 
refer  to  either.  Some  refer  it  to  the  one,  some  to  tho 
other. 

It  being  referred  to  Christ's  humiliation,  implieth 
the  end  of  his  being  made  less  than  angels,  namely, 
'  for  death,'  that  he  might  sufl'er  death,  or  that  he 
might  die.  For  Jesus,  as  God,  was  eternal,  immortal, 
and  could  not  die ;  but  as  man  he  was  mortal,  he 
could,  he  did  die. 

Some  place  Christ's  humiliation  below  angels  in 
his  death,  and  thus  translate  it,  '  lower  than  the  angels 
by  the  sulleriiig  of  deatli.'  Our  English  giveth  an 
hint  of  this,  by  putting  this  diverse  reading  in  the  mar- 
gin, thus,  '  or,  /))/.'  But  the  accusative  case,  with 
which  the  preposition  is  here  joined,  will  hardly  bear 
that  interpretation. 

Again,  others  refer  this  clause,  concerning  Christ's 
death,  to  his  exaltation,  thus  :  '  We  see  Jesus,  for  the 
sufl'ering  of  death,  crowned:'  which  is  as  if  he  had  said. 
Because  ho  sufl'ered  death  he  was  crowned,  &c. 

If  this  be  taken  of  the  order  or  way  of  Christ's 
entering  into  glory  (namely,  that  after  he  had  suffered 
death,  he  was  crowned  with  glory),  it  well  agreeth  with 
other  scriptures,  which  thus  speak  :  '  Ought  not  Christ 
to  have  sufl'ered  these  things,  and  enter  into  glory  ?' 
Luke  xxiv.  20 ;  'He  became  obedient  to  death,  where- 
fore God  also  hath  highly  exalted  him,'  Philip  ii.  8,  9. 
But  thereupon  to  infer  what  papists '  do,  that  Christ, 
by  his  passion,  merited  his  own  glorification,  is  no  just 
consequence,  nor  an  orthodox  position.     For, 

1.  The  Greek  phrase  noteth  the  final  rather  than 
the  meritorious  cause. 

2.  The  glory  whereunto  Christ  was  advanced,  was 
due  to  him  Ijy  virtue  of  the  union  of  his  human  nature 
with  his  divine.^ 

3.  The  glory  whereunto  he  was  advanced  was  too 
great  to  be  merited. 

4.  It  impaireth  the  glory  of  Christ's  passion,  to  say 
that  hereby  he  merited  for  himself,  implying  that  he 
aimed  therein  more  at  his  own  glory  than  our  good. 

5.  It  lesseneth  God's  love  to  man,  as  if  God  should 
give  his  Son  to  sufl'er,  that  thereby  he  might  attain 
unto  another  glory  than  he  had  before. 

G.  Christ  going  out  of  the  world  thus  prayeth  :  '  0 
Father,  glorify  thou  me  with  thine  own  self,  with  the 
glory  which  I  had  with  thee  before  the  world  was,' 
John  xvii.  5.  How  was  that  merited  in  the  world 
which  he  had  before  the  world  was  ? 

7.  The  Rhemists  themselves,^  and  other  papists, 
acknowledge  that  Christ  was,  sti-aight  upon  his  de- 
scending from  Heaven,  to  be  adored  by  angels,  and 
all  other  creatures. 

I  suppose  that  the  main  scope  of  the  apostle  is,  to 
set  out  the  end  of  Christ's  being  made  lower  than 
angels,  namely,  that  he  might  be  a  sacrifice  to  expiate 

'  lUiem.  Annnt.  on  this  place. 

'  See  Domest.  Dut.,  Treat,  i.  on  Ejih.  v.  25,  sec.  32. 

'  Uhem.  Annot.  on  Heb.  1.  16. 


Ver.  9.] 


GOUGE  ON  HEBREWS. 


man's  sin  ;  and  thereby  to  make  reconciliation  betwixt 
God  and  man. 

In  this  respect  the  first  interpretation  is  the  fittest, 
namely,  that  Christ  was  made  man  for  this  very  end, 
that  he  might  die.  This  is  most  agreeable  to  the 
proper  meaning  of  the  phrase  and  mind  of  the  apostle. 

Thus  do  many  ancient  and  later  divines '  take  it. 
This  is  a  second  proof  of  Christ's  true  manhood, 
namely,  his  death.     See  Sec.  1. 

Sec.  75.   Of  Christ's  being  iiuin  to  die. 

Had  not  Christ  assumed  a  human  nature,  which 
(in  the  substance,  and  sundry  infirmities  thereof)  is 
inferior  to  the  angelical  nature  (which  is  spiritual  and 
incorruptible),  he  could  not  have  died.  To  imagine 
that  as  God  ('  who  only  hath  immortality,'  1  Tim.  vi. 
16)  he  should  die,  would  imply  the  greatest  contradic- 
tion that  could  be.  God  is  a  spirit  of  spirits,  more 
free  from  any  corporal  infirmity  and  from  death  than 
any  created  spirits  can  be.  Yet  to  effect  what  Christ 
did  by  his  death,  he  that  died  must  be  God.  For 
Christ  died  not  as  a  private  person  to  pay  his  debt, 
but  as  a  surety  for  man,  and  a  redeemer  of  man. 
For  man  therefore  he  was  to  satisfy  infinite  justice  ; 
to  remove  the  insupportable  curse  of  the  law  ;  to  break 
the  bonds  of  death  ;  to  overcome  the  devil,  that  had  the 
power  of  death.  No  single  creature  could  do  all  these. 
Immanuel,  God  with  us,  God  made  man,  died,  and 
by  death  efl'ected  whatsoever  was  requisite  for  man's 
full  redemption.  As  by  being  man  he  was  made  fit 
to  sufi'er,  so  that  manhood  being  united  to  the  Deity, 
was  made  able  to  endure  whatsoever  should  be  laid 
upon  it,  and  thereby  also  an  infinite  value,  worth,  and 
merit  was  added  to  his  obedience,  for  it  was  the  obe- 
dience of  him  that  was  God,  but  in  the  frail  nature  of 
man. 

Behold  here  the  wonder  of  wonders.  Christ  under- 
takes a  task  above  the  power  of  all  the  angels,  and  to 
effect  it  he  is  made  lower  than  angels.  If  ever  power 
were  made  perfect  in  weakness,  it  was  in  this. 

Sec.  76.   Of  Christ's  sufferings.' 

The  apostle  here  addethsufi'ering  to  death  (for  the  suf- 
fering of  death),'  to  shew  that  it  was  not  an  easy,  gentle, 
light  departure  out  of  this  world,  but  a  death  accom- 
panied with  much  inward  agony  andoutwnrd  torture. 

This  word  in  the  plural  number,  sufferings,  is  fre- 
quently used  in  the  New  Testament,  both  to  set  out 
the  manifold  sufferings  of  Christ,  as  1  Pet.  i.  11,  and 
also  the  sufferings  of  Christians  for  Christ's  sake,  as 
Rom.  viii.  1 8.  The  singular  number,  siffering,  is  used 
in  this  only  place,  but  collectively  it  compriseth  under 
it  all  that  Christ  endured, 'either  in  body  or  soul.  To 
demonstrate  the  truth  hereof,    the  apostle    with  an 

'  Clirys.  in  Hob.  ii.,  Horn,  iv.;  Theod.  in.  loc;  Aug.  contr. 
Maxim,  lib  iii.  cap.  xviii.;  Ambr.  BuUin.  Bez.  Sun.  PareuB. 
s  See  Sec.  «6. 

'   Aia  ro  viHu.ei  d  var^ai^  potior. 


emphasis  thus  expresseth  the  kind  of  his  death,  '  even 
the  death  of  the  cross,'  Philip  ii.  8,  which  was  a  cursed 
death,  Gal  iii.  13. 

This  will  yet  more  evidently  appear,  if  to  Christ's 
external  sufl'erings  be  added  the  sufferings  of  his  soul, 
see  Chap.  v.  7,  Sec.  38.  A  prophet  saith,  that 
'  his  soul  was  made  an  ofiering  for  sinners,'  Isa.  liii. 
10.  This  was  manifested  by  an  inward  agony,  con- 
cerning which  he  himself  thus  saith,  '  My  soul  is  ex- 
ceeding sorrowful  unto  death;'  with  strong  crying  and 
tears,  he  thus  prayeth,  '  0  my  father,  if  it  be  possible, 
let  this  cup  pass,'  yea,  again  and  the  third  time  he  fell 
on  his  face,  and  prayed  in  the  same  manner.  Such 
was  his  agony,  as  '  his  sweat  was  as  it  were  great  drops 
of  blood  falling  to  the  ground.'  So  great  was  his 
agony,  as  an  angel  is  said  to  appear  unto  him  from 
heaven  strengthening  him.  When  he  was  upon  the 
cross,  he  cried  with  a  loud  voice,  saying,  '  My  God, 
my  God,  why  hast  thou  forsaken  me  ?'  Do  not  these 
effects  further  prove  that  the  apostle  had  cause  to  add 
suffering  to  Christ's  death,  and  to  style  it,  '  suffering 
of  death.' 

All  this  was  to  keep  us  from  suffering  what  by  our  sins 
we  had  deserved.  For  '  Christ  hath  redeemed  us  from 
the  curse  of  the  law,  being  made  a  curse  for  us,'  Gal. 
iii.  13.  Who  is  able  to  '  comprehend  the  breadth, 
and  length,  and  depth,  and  height  of  Christ's  love  to 
us,  which  passeth  knowledge  '?     Eph.  iii.  18, 19. 

What  now  should  not  we  do  and  endure  for  Christ's 
sake,  thereby  to  testify  our  love  to  him  ? 

Sec.  77.  Of  this  reading  '  irithout  God.' 

The  proper  end  of  Christ's  suffering  is  thus  ex- 
pressed, '  that  he  by  the  grace  of  God  should  taste 
death  for  every  man.' 

This  conjunction,  that,  is  a  note  of  the  final  cause, 
as  Mat.  V.  16.  What  in  special  that  end  was,  is 
shewn  in  this  phrase,  '  for  every  man.'  Hereof  see 
Sec.  83. 

The  chief  procuring  cause  is  here  said  to  be,  '  the 
grace  of  God.'  It  appears  that  some  of  the  ancients  ' 
read  the  clause  otherwise  than  now  we  read  it,  though 
it  be  confirmed  by  a  constant  consent  of  all  Greek 
copies  as  we  now  have  it. 

That  other  reading  is  thus,  '  that,  %wg;'5  ©sou,  sine 
Den,  without  God  he  might  taste  death.'  The  Greek 
words,  %ag;s  &ioii,  gratia  Dei,  translated  grace,  in  the 
nominative  case,  and  tvithout,  are  somewhat  like.  They 
difl'er  but  in  one  letter.  Thence  might  the  mistake 
arise.  For  some  have  here  taken  grace  in  the  nomi- 
native case,  for  Christ  who  died ;  as  if  he  had  said, 
'  that  the  grace  of  God  might  taste  death  for  every 
man.'  He  called  him  grace  who  tasted  death  for  the 
salvation  of  all,  saith  one ;''  and  the  Son  is  called  the 

'  Ambr.  de  fide  ad  Grat.  lib.  ii.  cap.  iv.;  Fulgent,  and 
Trasimund.  Keg.  lib.  iii.  cap.  xx.;  Vigil,  contr.  Eutych. 

*  Jesum  gratiam  nominat  qui  pro  omnium  salute  gustavit 
mortem. — Amhr.  defide  ad  Grat.,  lib.  ii.  cap.  iv. 


GOUGE  ON  HEBREWS. 


[Chap. 


grace  of  God  the  Father,  saith  another.'  But  the 
word  used  by  the  apostle  is  of  the  dative  case,  so  as 
hereby  the  likeness  of  the  Greek  words  is  taken  away, 
and  the  mistake  appears  to  be  greater. 

The  sense  wherein  the  fathers  used  this  phrase, 
vilhoiit  God,  was  this,  that  though  Christ  consisted  of 
two  natures,  divine  and  human,  yet  he  suft'ered  only 
in  his  human  nature,  his  deity  did  not  suffer. 

But  Nestorius,  a  notorious  heretic,  and  his  followers, 
inferred  from  those  words,  uiihuui  God,  that  Christ's 
human  nature  was  a  distinct  person  of  itself,  and  so 
suffered  without  God,  not  united  to  God  ;  for  they 
held  that  God  and  man  in  Christ  were  two  distinct 
persons. 

Thus  we  see  what  advantage  is  given  to  heretics  by 
altering  the  words  of  Scripture. 

Sec.  78.   Of  God's  grace  the  cause  of  Christ's  death. 

To  come  to  the  true  reading  of  this  text,  which  is 
this,  '  by  the  grace  of  God.'  Grace  is  here  put  for 
the  free  favour  of  God.  Thus  it  is  oft  taken  in  the 
holy  Scriptures.     See  Chap.  iv.  10,  Sees.  90,  97. 

AH  blessings  tending  to  salvation,  yea,  and  salva- 
tion itself,  are  ascribed  thereunto  :  as  election,  Kom. 
xi.  5  ;  redemption,  Eph.  i.  7  ;  vocation,  2  Tim.  i.  9 ; 
justification,  Rom.  iii.  24  ;  salvation,  Eph.  ii.  8. 

It  was  therefore  of  God's  grace  that  Christ  was 
given  to  man,  and  that  he  did  what  he  did,  and  en- 
dured what  he  endured  for  man,  John  iii.  16,  Eph. 
ii.  4,  7. 

There  is  nothing  out  of  God  to  move  him  to  do 
anything :  '  He  worketh  all  things  after  the  counsel 
of  his  own  will,'  Eph.  i.  1.  See  more  hereof,  Sec. 
87,  and  Chap.  iv.  16,  Sec.  97. 

As  for  man,  there  can  be  nothing  in  him  to  pro- 
cure so  great  a  matter  as  is  here  spoken  of,  at  God's 
hand. 

By  this  it  is  manifest,  that  God's  free  grace,  and 
the  satisfaction  that  Christ  hath  made  for  our  sins, 
may  stand  together.-  Christ's  satisfaction  is  so  far 
from  being  opposite  to  the  frecness  of  God's  grace,  as 
it  is  the  clearest  and  greatest  evidence  that  ever  was, 
or  can  be  given  thereof.  More  grace  is  manifested  in 
God's  not  sparing  his  Son,  but  giving  him  to  death 
for  us,  than  if  by  his  supreme  authority  and  absolute 
prerogative  ho  had  forgiven  our  sins,  and  saved  our 
souls.  We  that  partake  of  the  benefit  of  Christ's 
death,  nor  do,  nor  can  make  any  satisfaction  at  all. 
For  God  to  impute  another's  satisfaction  to  us,  and 
to  accept  it  for  us,  is  more  grace;  and  that  the  rather, 
because  he  that  is  true  God,  even  the  proper  Son  of 
God,  made  that  satisfaction. 

Thus  wo  see  how,  in  working  out  our  redemption, 
divine  grace  and  justice  meet  together,  and  sweetly 

•  Gratia  Doi  Patria  appcllalur  Filius,  eo  quod  nobis  a  Deo 
Patre  gratii  sit  datus,  et  quod  gratis  pro  nol)i3  mortem  susti- 
nuit. — Primaa. 

»  See  Chap.  ix.  7,  Sec.  43. 


kiss  each  other  :  justice,  in  reference  to  the  Son  of 
God,  who  hath  satisfied  God's  justice  to  the  full  ; 
grace,  in  reference  to  us,  who  neither  have  made,  nor 
can  make,  any  satisfaction  at  all. 

Learn  hereby  to  ascribe  what  thou  hast  or  hopest 
for  to  grace,  and  wholly  rely  thereupon.  It  is  the 
surest  ground  of  comfort,  and  safest  rock  of  confidence 
that  poor  sinners  can  hare. 

Paul  ascribes  all  in  all  to  it,  1  Cor.  xv.  10,  1  Tim. 
i.  14.  He  takcth  all  occasions  of  setting  it  forth,  yet 
never  satisfieth  himself  therein.  He  styleth  it  '  abun- 
dance of  grace,'  Rom.  v.  17  ;  '  Exceeding  abundant 
gi-ace,'  1  Tim.  i.  14  ;  '  Riches  of  grace,'  Eph.  i.  7  ; 
'  Exceeding  riches  of  grace,'  Eph.  ii.  7. 

Let  us  be  like  minded.  Lot  us  acknowledge  the 
grace  of  God  to  us,  and  ascribe  all  the  good  we  have 
thereunto.  Let  us  so  deeply  meditate  thereon,  as  we 
may  be  ravished  therewith.  Let  us  so  apply  it  to 
ourselves,  as  we  may  render  all  the  praise  of  what  we 
have,  or  are  able  to  do,  to  this  grace  of  God. 

Had  it  not  been  by  the  grace  and  good  pleasure  of 
God,  no  violence,  or  force  of  man  or  devils,  could  have 
brought  Christ  to  die.  Did  be  not  with  a  word  of  his 
mouth  drive  back  those  that  came  to  apprehend  him  ? 
John  xviii.  6.  He  could  have  had  more  than  twelve 
legions  of  angels  to  defend  him,  Mat.  xxvi.  53  ;  he 
was  '  delivered  by  the  determinate  counsel  of  God,' 
Acts  ii.  23  And  this  God  did  upon  his  free  grace 
and  good  will  towards  man.  This  moved  Christ  to 
'  lay  down  his  life,'  John  x.  18;  and  to  'give  himself,' 
Eph.  V.  25. 

Sec.  79.  Of  tasthiff. 

The  evidence  of  the  grace  of  God  here  specified  is 
thus  expressed,  '  That  he  should  taste  death,'  &c.  Of 
tasting,  see  Chap.  vi.  4,  Sec.  83. 

To  taste  is  the  proper  act  of  that  sense  which  is 
called  tastr.  Thereby  is  discerned  the  savour  of  thingn, 
and  men  distinguish  betwixt  sweet  and  sour,  fresh  and 
salt,  and  other  like  difterent  tastes.  Job  xii.  11 ;  2  Sam. 
xix.  35.     In  sacred  Scripture  it  is  taken  two  ways. 

1.  Indefinitely,  for  the  participation  of  a  thing,  and 
that  affirmatively,  ('  The  ruler  of  the  feast^tasted  of  tho 
water  that  was  made  wine  ;'  that  is,  he  drank  it,  John 
ii.  9) ;  and  negatively,  '  None  of  them  shall  taste  of 
my  supper;'  that  is,  shall  eat  thereof,  Luke  xiv.  24. 

2.  Exclusively,  by  way  of  diminution,  implying  a 
small  quantity.  This  also  aflirmatively  ('  I  did  but 
taste  a  little  honey  ;'  that  is,  I  took  but  a  little  quan- 
tity, 1  Sam.  xiv.  29)  :  and  negatively  '  Taste  not,' 
Col.  ii.  21  ;  that  is,  take  not  the  least  quantity. 

In  the  former  sense  it  is  taken  for  eating,  and  so 
translated.  Acts  x.  10,  and  xx.  11. 

In  the  latter  sense  it  is  opposed  thereunto  :  '  When 
he  had  tasted  thereof,  he'would  not  drink,'  Mat.  xxvii. 
84.  Eating  and  drinking  in  this  case  iutendeth  the 
same  thing. 

It  is  ot^t,  in  the  New  Testament  especially,  meta- 


Yek.  9.] 


GOUGE  OX  HEBREWS 


pborically  used,  and  applied  both  to  things  comfortable, 
(as  to  '  the  heavenly  gift,'  '  good  word  of  God,'  Heb. 
vi.  4,  5;  and  ' graciousness  of  God,'  1  Pet.  ii.  3),  and 
also  to  such  things  as  are  grievous,  as  to  that  which  of 
all  things  is  most  bitter  unto  natural  men,  namely, 
death  :  '  They  shall  not  taste  of  death,'  Mat.  xvi.  28  ; 
so  John  viii.  52,  and  here. 

The  ground  of  this  phrase  may  arise  from  the  an- 
cient custom  of  the  Grecians  in  putting  men  to  death, 
which  was  by  giving  them  a  cup  of  poison  to  drink.' 
In  allusion  hereunto  death  is  styled  a  cup  (especially 
death  inflicted  by  men,  accompanied  with  some  horror), 
and  suft'oring  death  a  drinking  of  that  cup,  John  xviii. 
11  ;  Mat.  XX.  22,  23. 

It  was  usual  with  the  prophets  so  to  set  out  God's 
judgments  under  this  metaphor  of  a  cup,  a  cup  being 
metonymically  put  for  the  liquor  in  the  cup,  which  in 
this  case  is  taken  to  be  bitter  and  deadly,  Isa.  li.  17-22 ; 
Jer.  sxv.  15, 17,  28  ;  Ezek.  xxiii.  31,  &c.  To  drink,  or 
taste  of  such  a  cup,  is  to  partake  of  the  grievous  and 
bitter  thing  that  is  intended  thereby,  whether  it  be 
death,  or  any  other  affliction  or  judgment. 

The  liquor  in  the  cup,  whereof  Christ  is  here  said 
to  taste,  is  plainly  expressed  to  be  death.  How  bitter 
bis  death  was,  hath  been  shewed  before.     Sec.  76. 

Sec.  80.  Of  Christ's  tast'wg  death. 
Christ  suflering  death  is  here  set  out  under  this 
metaphor  of  tasting,  in  three  respects. 

1.  In  that  he  did  truly  and  really  partake  thereof. 
The  history  of  his  passion,  punctually  set  forth  by 
four  evangelists,  which  are  four  authentic  witnesses, 
gives  abundant  proof  hereunto.  He  was  our  surety, 
and  took  our  sins  on  him,  and  undertook  to  make  full 
satisfaction  for  them.  To  do  this  he  must  of  neces- 
sity partake  of  death,  even  such  a  death  as  he  did 
suffer.  This  real  suffering  of  Christ  is  to  be  held  as 
an  undeniable  ground  of  faith. 

2.  In  that  Christ  was  not  swallowed  up  of  death. 
For  he  was  but  three  days  under  the  power  of  death, 
and  in  none  of  those  days  did  he  '  see  corruption,' 
Acts  ii.  31.  In  both  these  was  Jonah  a  type  of  Chi'ist, 
Jonah  i.  17  and  ii.  10  ;  Mat.  xii.  40.  This  doth 
much  strengthen  our  faith,  in  that  our  surety,  who 
did  really  partake  of  death,  did  yet  but  taste  thereof. 
He  was  not  utterly  destroyed  thereby. 

3.  In  that  he  began  to  us  in  that  cup.  A  physician 
will  himself  taste  of  the  potion  that  he  hath  prepared 
for  his  patient,  to  encourage  his  patient  more  content- 
edly and  readily  to  drink  it  up.  For  by  the  physician's 
first  tasting  of  it,  the  patient  is  assured  that  there  is 
no  hurtful  thing  therein,  but  that  which  is  good  and 
wholesome.  Even  so  Christ  tasting  death,  encourageth 
believers  to  submit  unto  it.  It  is  said  of  the  unicorn, 
that  he  putting  his  horn  into  the  water,  draws  out  all 
tho  poison  thereof,  and  then  other  beasts  drink  of  it 
after  him.     Thus  from  Christ's  death  it  is  that  the 

I  Plato  in  Phrcilone- 


sting  of  death  is  pulled  out  (1  Cor.  xv.  55,  56).  His 
tasting  of  death  hath  seasoned  and  sweetened  death 
unto  us,  so  as  that  which  was  sharp  vinegar  and  bitter 
gall  to  him,  is  sweet  wine  to  us.  Thus  it  is  sot  out  in 
the  Lord's  supper,  Luke  xxii.  20.  It  is  a  cup  of  con- 
solation, Jer.  xvi.  7  ;  of  benediction,  1  Cor.  x.  16  ;  of 
salvation,  Ps.  cxvi.  13. 

Sec.  81.  Of  Christ's  dyiiui  for  every  man. 

The  persons  for  whom  Jesus  tasted  that  bitter  cup 
of  death,  are  set  forth  in  this  indefinite  phrase,  for 
every  man.  This  collective  phrase  in  the  singular 
number,  is  answerable  to  tho  general  in  the  plural 
number,  for  all,  2  Cor.  v.  15.  It  was  before  noted 
(Sec.  66)  that  this  general  or  indefinite  particle,  all, 
or  every  one,  admits  limitations.  In  this  ease  of 
Christ's  death,  it  must  needs  be  limited.  For  in 
another  place  Christ  saith,  '  I  lay  down  my  life  for  the 
sheep,'  John  x.  15  ;  but  every  man  is  not  of  Christ's 
fold,  nor  one  of  those  sheep.  It  is  said  again,  '  He 
shall  save  his  people,'  Mat.  i.  21 ;  of  this  number  every 
man  is  not.  He  '  gave  himself  for  the  church,'  Eph. 
V.  25 ;  of  which  society  none  are  but  the  elect.  Christ 
made  intercession  for  those  for  whom  he  died,  Kom. 
viii.  34.  But  he  prays  not  for  the  world,  John  xvii.  9. 
They  for  whom  he  died  are  redeemed.  Rev.  v.  9  ;  but 
Christ  hath  redeemed  men  out  of  every  kindred,  and 
tongue,  and  people,  and  nation  ;  not  every  one  in 
each  of  these.  From  redemption  follows  remission  of 
sins,  Col.  i.  14  ;  but  all  have  not  their  sins  pardoned. 
The  Father  gave  some  out  of  the  world  to  Christ, 
John  xvii.  6. 

This  universal  particle,  all,  or  every  one,  must 
therefore  have  here  some  limitation  ;  as  on  all  hands 
it  is  granted  to  have  in  these  words  of  Christ,  '  I,  if  I 
be  lifted  up  from  the  earth,  will  draw  all  men  unto 
me,'  John  xii.  32. 

Limitations  are  such  as  these  : 

1.  In  regard  of  distinct  sorts  and  kinds  of  persons. 
So  is  the  general  particle  limited.  Gen.  vii.  14  ;  Mat. 
iv.  28  ;  Luke  xi.  42. 

2.  In  regard  of  the  universality  of  the  elect.  These 
are  they  of  whom  Christ  thus  saith,  '  All  that  the 
Father  giveth  me,  shall  come  unto  me  :  and  him  that 
Cometh  unto  me  I  will  in  no  wise  cast  out,'  John  vi. 
37.  God's  people  have  their  fulness,  and  in  the  elect 
there  is  a  kind  of  special  universality;  so  as  the  whole 
world  may  seem  to  be  redeemed  out  of  the  whole 
world.' 

3.  In  regard  of  the  indefinite  offer  of  the  benefit  of 
Christ's  death  to  every  one,  none  excepted,  Isa.  Iv.  1, 
Rev.  xxii.  17. 

4.  In  regard  of  the  sufficiency  of  the  price.  Christ's 
death  was  sufficient  to  redeem  every  one.     In  this  re- 

•  Habet  populus  Dei  pleutitudinem  suam.  In  electis 
specialis  quajdam  ceusetur  univevsitas :  ut  de  tolo  mundo 
totus  raundus  liberatus  videatur — A7nbros.  de  vocal.  Oent.  lib. 
i.  cap.  iii. 


tiOtUb:  ON  IIEBREWy 


[Chap.  II. 


spect  it  is  said,  '  The  blood  of  Christ  cleanseth  from 
all  sin,'  1  John  ii.  7. 

5.  In  regard  of  the  impotency  of  all  other  means. 
There  is  no  other  means  to  redeem  man  but  the  death 
of  Christ ;  so  as  every  one  that  is  redeemed  is  re- 
deemed by  his  death.  In  this  respect  saith  the  Lord, 
'  I  am  the  Lord,  and  beside  mo  there  is  no  Saviour,' 
Isa.  xliii.  11.  Where  in  a  city  there  is  but  one 
physician,  wo  use  to  say,  all  that  are  sick  are  cured 
by  him,  meaning  all  the  sick  that  are  cured. 

Sec.  82.  Of  God's  impartiality. 

This  in  general  verilieth  that  which  was  of  old 
afiBrmed  by  Moses,  Deut.  x.  17;  byElihu,  Job  sxxiv. 
19;  ly  Jehoshaphat,  2  Chron.  six.  7;  by  Peter,  Acts 
X.  35;  by  Paul,  Rom.  ii.  11,  and  sundry  others; 
namely,  that  '  with  God  is  no  respect  of  persons.' 
All  sorts,  in  all  nations,  whether  male  or  female,  great 
or  mean,  free  or  bond,  learned  or  unlearned,  rich  or 
poor,  or  what  other  outward  diflerence  may  be  betwixt 
them,  all  arc  alike  to  God. 

By  this  may  every  one  be  bold  to  apply  Christ's 
death  to  himself.  Hereof  see  more  in  The  Whole  Armour 
of  God,  on  Eph.  vi.  16,  treat.  2,  of  faith,  sees.  29, 
80,  &c. 

Sec.  83.  Of  Christ's  dying  for  us. 

The  end  of  Christ's  death  being  thus  set  down,  for 
every  one,  sheweth  that  it  was  man,  even  man's  good 
for  whom  and  for  which  Christ  died,  Rom.  v.  8.  His 
birth,  his  life,  his  death,  were  all  for  us  children  of 
men.  A  prophet,  who  was  a  son  of  man,  thus  setteth 
out  Christ's  birth:  '  Unto  us  a  child  is  born,  unto  us 
a  son  is  given,'  Isa.  ix.  G.  And  an  angel  speaking  to 
sons  of  men,  thus  :  '  Unto  you  is  born  a  Saviour,' 
Luke  ii.  11.  The  obedience  of  Christ's  life  was  also 
for  us,  Rom.  v.  19  ;  so  he  died  for  us,'  1  Thes.  v.  10. 
The  like  is  said  of  his  burial ;  for  in  regard  of  the 
benefit  which  we  receive  from  Christ's  burial,  we  are 
said  to  be  buried  with  him,  Rom.  vi.  4,  Col.  ii.  12 ; 
yea,  ho  was  '  made  sin  for  us,'  2  Cor.  v.  21,  and  '  a 
curse  for  us,'  Gal.  iii.  12.  For  us  he  vanquished  the 
devil,  Heb.  ii.  14.  The  hke  also  of  his  resurrection, 
Rom.  iv.  25 ;  of  his  ascension,  John  xiv.  2 ;  of  his 
intercession,  Rom.  viii.  84  ;  and  of  his  abode  in 
heaven,  John  xvii.  24.     All  is  for  us. 

Good  gi-ound  we  have  hereupon  to  apply,  as  other 
things  of  Christ,  so  especially  that  which  is  here  in 
particular  expressed,  his  death ;  and  to  rest  thereon, 
as  on  a  satisfaction  for  our  sins,  and  as  the  means  of 
pullbg  out  the  sting  of  death,  1  Cor.  xv.  55,  and 
making  it  a  sweet  sleep  to  us,  1  Thes.  iv.  14,  15. 

Sec.  84.  Oftlie  resolution  o/ Heb.  ii.  9. 
But  lie  see  Jesus,  uho  was  made  u  little  lower  than 
the  angels  for  the  suffering  of  death,  crowned  with  glory 

'  Seo  ver.  15,  Stc.  148. 


and  honour  ;  that  he  by  the  grace  of  God  should  taste 
death  for  every  man. 

The  sum  of  this  verse  is,  the  end  of  Christ's 
humiliation. 

This  is  set  down  by  way  of  answer  to  the  objection 
propounded  in  the  former  verse.  The  objection  was 
against  the  supreme  authority  of  Christ  over  all 
creatures.     Of  the  objection,  see  Sec.  68. 

The  answer  hath  reference  unto  two  branches  of 
the  objection  : 

One  concerns  the  person  intended ;  which  was  man, 
meaning  a  mere  man.  This  the  apostle  so  yields 
unto,  as  notwithstanding  he  afErmeth  Jesus,  who  was 
more  than  man,  to  be  so  highly  exalted  as  is  mentioned 
in  the  testimony. 

The  other  concerns  the  evidence  alleged  against  the 
foresaid  supreme  authority,  which  is  thus  set  down, 
'  we  see  not  yet,'  &c. 

This  he  answereth,  by  a  distinction  of  sights,  to 
this  purpose :  Though  with  bodily  eyes  we  can  see  no 
such  matter,  yet  we  may  with  the  eyea  of  our  soul. 
See  Sec.  72. 

In  setting  down  the  foresaid  end,  two  points  are 
distinctly  expressed : 

1.  A  description  of  Christ's  humiliation. 

2.  A  declaration  of  the  end  thereof. 

Christ's  humiliation  is  set  down  by  the  low  degree 
thereof;  and  that  comparatively  in  reference  to  angels, 
thus,  '  lower  than  angels.'     Hereof  see  Sec.  64. 

The  end  is,  1,  generally  propounded;  2,  particularly 
exemplified. 

In  the  general  is  declared, 

1.  The  end  itself. 

2.  The  consequence  that  followeth  thereupon. 
The  end  itself  is, 

1.  Propounded  in  this  word,  death. 

2.  Aggravated  by  this  epithet,  suffering. 
The  consequence  following  was  exaltation. 

This  is,  1,  propounded  in  the  metaphor  of  a  crown  ; 
which  implieth  a  royal  dignity. 

2.  It  is  amplified  two  ways  : 

(1.)  By  the  excellency  of  that  crown,  in  this  word 
gloiy. 

(2.)  By  the  esteem  that  others  have  of  it,  in  this 
word  honour.     Of  these  two  words,  see  Sec.  60. 

In  the  particular  esemphfication  of  the  end  are  set 
out, 

1.  The  manner  of  Christ's  partaking  of  death,  in 
this  metaphor  taste. 

2.  The  causes  thereof;  which  are  two : 

1.  The  procuring  cause,  '  the  grace  of  God.' 

2.  The  final  cause,  '  for  eveiy  man.' 

Sec.  85.  0/ doctrines  raised  out  o/ Heb.  ii.  9. 

I.  Olijections  against  truth  are  to  be  answered.  Thus 
such  clouds  as  obscure  truth  will  be  removed.  Thus 
may  men  be  kept  from  forsaking  the  truth.  This 
particle  btU  intendeth  the  doctrine.     See  Sec.  68. 


Ver.  10.] 


GOUGE  ON  HEBREWS. 


II.  Christ  is  the  Saviour  uf  man  ;  for  he  is  Jesns. 
See  Sec.  73. 

UI.  Things  super-celestial  may  be  seen.  Super- 
celestials  are  such  as  are  above  the  stars,  even  in  the 
highest  heaveu,  where  Jesus  hath  abode  ever  since 
his  ascension.  There  may  we  now  see  him,  namely, 
with  the  eyes  of  the  soul.     See  Sec.  72. 

IV.  Truths  invisible  are  most  sure  to  believers. 
They  are  believers  of  whom  the  apostle  thus  saith, 
'  we  see.'     See  Sec.  72. 

Of  doctrines  raised  out  of  these  words,  '  made  a 
little  lower  than  the  angels,'  and  out  of  these,  '  crowned 
with  glory  and  honour,'  see  Sec.  65. 

V.  Christ  vxis  incarnate,  that  he  might  be  a  fit 
sacrifice.     See  Sees.  74,  75. 

VI.  Christ  suffered  unto  death.  His  death  is  here 
expressly  mentioned. 

VII.  Christ's  death  was  with  great  suffering.  It  is 
here  styled  the  suffering  of  death.     See  Sec.  76. 

VIII.  Oreat  glory  folloived  tipon  Christ's  great 
suffering.  This  phrase,  the  '  suffering  of  death,'  im- 
ports great  suffering  ;  and  this,  '  crowned  with  glory,' 
great  glory  ;  and  the  order  of  setting  down  these  two 
shews  that  the  latter  followed  upon  the  former.  See 
See.  74. 

IX.  Christ's  high  dignity  giveth  f  roof  of  the  subjec- 
tion of  all  things  under  him.  The  apostle  here  proveth 
that  subjection  by  Christ's  dignity.     See  Sec.  74. 

X.  God's  free  grace  was  the  procuring  cause  of 
Christ's  suffering  for  man.  This  is  here  directly  set 
down.     See  Sec.  78. 

XI .  God's  grace  and  Christ's  merit  may  stand  to- 
gether.    See  Sec.  78. 

XII.  Christ  was  not  swallowed  up  of  death. 

XIII.  Christ  actually  and  really  died. 

XIV.  Christ  began  the  cup  of  death  to  us.  These 
three  last  doctrines  arise  from  this  metaphor  taste. 
See  See.  80. 

XV.  Christ  died  for  all,  of  all  sorts.     See  Sec.  81. 

XVI.  Christ  died  not  for  himself.     See  Sec.  74. 

XVII.  God  is  no  respecter  of  persons,  for  he  gave 
his  Son  for  all  men.     See  Sec.  81. 

XVIII.  3Ian's  good  was  the  end  of  Christ's  suffer- 
ings.    See  Sec.  81. 

Sec.  86.  Of  the  respect  wherein  'it  became  God' 
that  his  Son  should  be  man,  and  suffer  for  man. 

Ver.  10.  For  it  became  him,  for  whom  are  all 
things,  and  by  whom  are  all  things,  in  bringing  many 
sons  unto  glory,  to  make  the  Captain  of  their  salvation 
perfect  through  sufferings. 

The  first  particle  of  this  verse,  yaj,  for,  shews  that 
it  is  added  as  a  reason  of  that  which  goes  before.  In 
general,  it  is  a  third  reason  to  prove  that  Christ  was 
man.  See  Sec.  1.  In  particular,  it  declareth  the 
reason  of  the  last  clause  of  the  former  verse,  which 
is  this,  '  By  the  grace  of  God  Christ  tasted  death  for 
every  one.'     If  the  question  be  asked,  Why  God's 


gi-ace  chose  that  way  to  redeem  man  ?  here  is  a  ready 
answer  :  '  It  became  him'  so  to  do. 

The  Greek  word  E^gsTs,  translated  became,  is  di- 
versely used. 

1.  It  implies  a  necessity  of  doing  this  or  that,  as  in 
this  phrase,  '  Such  an  high  priest  became  us,  who  is 
holy,'  &c.  Heb.  vii.  29.  It  was  necessary  that  we 
should  have  such  an  one ;  no  other  could  serve  the 
turn. 

2.  It  implies  a  duty,  as  in  this  phrase,  '  It  be- 
cometh  us  to  fulfil  all  righteousness,'  Mat.  iii.  15.  It 
is  our  duty  so  to  do. 

3.  It  implies  an  answerableness  or  agreement  of  one 
thing  to  another,  as  in  this  phrase,  '  Speak  thou  the 
things  which  become  sound  doctrine,'  Tit.  ii.  1 ;  that 
is,  as  are  agreeable  thereto. 

4.  It  implies  a  decency,  comeliness,  and  glory  of  a 
thing,  as  in  this  phrase,  '  Which  becometh  women 
professing  godliness,'  1  Tim.  ii.  10.  He  there  speaketh 
of  women  adorning  themselves  with  good  works  ;  and 
this  is  a  decent  and  comely  thing,  the  beauty  and 
glory  of  professors.  Thus  it  is  here  taken ;  for  never 
did  anything  more  make  to  the  glory  of  God  than  his 
making  of  his  Son  lower  than  angels,  that  he  might 
taste  death  for  every  one. 

We  read,  that  upon  the  first  news  of  Christ  coming 
into  the  world,  a  multitude  of  angels  thus  praised  God, 
'  Glory  to  God  in  the  highest,'  &c.,  Luke  ii.  14  ;  and 
Christ  himself,  when  he  was  going  out  of  the  world, 
thus  saith  to  his  Father,  '  I  have  glorified  thee  on 
earth,'  John  xvii.  4.  And  upon  his  suflering,  Christ 
said,  '  Father,  glorify  thy  name  ;'  and  the  Father  thus 
answered,  '  I  have  both  glorified  it,  and  will  glorify  it 
again,'  John  xii.  28.  All  this  was  in  relation  to 
Christ's  humiliation,  even  unto  death. 

Sec.  87.  Of  God's  glcn-g  in  giving  his  Son  to  die. 

If  we  take  a  view  of  God's  special  properties,  we 
shall  find  the  glory  of  them  so  set  forth  in  Christ's  in- 
carnation and  passion,  and  the  redemption  of  man 
thereby,  as  in  nothing  more.  I  will  exemplify  this  in 
five  of  them. 

1.  The  power  of  God  hath  been  often  manifested  by 
many  wonderful  works  of  his  since  the  beginning  of 
the  world.  The  book  of  Job  and  book  of  Psalms  do 
reckon  up  catalogues  of  God's  powerful  and  mighty 
works;  but  they  are  all  inferior  to  those  works  which 
were  done  by  the  Son  of  God  becoming  man  and 
dying  ;  for  hereby  was  the  curse  of  the  law  removed, 
the  bonds  of  death  broken,  the  devil  and  his  whole 
host  vanquished,  infinite  wrath  appeased.  The  Son 
of  God  did  all  this,  and  much  more,  not  by  arraying 
himself  with  majesty  and  power,  but  by  putting  on 
him  weak  and  frail  flesh,  and  by  subjecting  himself  to 
death.  Herein  was  strength  made  perfect  in  weak- 
ness, 2  Cor.  xii.  9. 

2.  The  wisdom  of  God  was  greatly  set  forth  in  the 
first  creation  of  all  things  in  their  excellent  order  and 


13G 


OOUGE  ON  HEBREWS 


[Chap.  II. 


beauty,  and  in  the  wise  government  of  them  ;  but 
after  that  bj-  sin  thej-  were  put  out  of  order,  to  bring 
them  into  a  comely  frame  again  was  an  argument  of 
much  more  wisdom  ;  especially  if  we  duly  weigh  how, 
by  the  creature's  transgression,  the  just  Creator  was 
provoked  to  wTath.  To  fiud  out  a  means,  in  this  case, 
of  atonement  betwixt  God  and  man,  must  needs  imply 
much  more  wisdom.  For  who  should  make  this 
atonement?  Not  man,  because  he  was  the  trans- 
gressor ;  not  Grod,  because  he  was  oflcuded  and  in- 
censed. Yet  God,  by  taking  man's  nature  upon  him, 
God-man,  by  suffering,  did  this  deed  ;  he  made  the 
atonement.  God  having  revealed  this  mystery  unto 
his  church,  every  one  that  is  instructed  in  the  Chris- 
tian faith  can  say.  Thus  and  thus  it  is  done.  But  had 
not  God,  by  bis  infinite  wisdom,  found  out  and  made 
known  this  means  of  reconciliation,  though  all  the 
heads  of  all  creatures  had  consulted  thereabout,  their 
counsels  would  have  been  altogether  in  vain.  We 
have  therefore  just  cause,  with  an  holy  admiration,  to 
break  out  and  say,  '  Oh  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God,'  Rom.  xi.  33. 

3.  The  justice  of  God  hath  been  made  known  in  all 
ages  by  judgments  executed  on  wicked  sinners ;  as  the 
punishment  of  our  first  parents,  the  drowning  of  the 
old  world,  the  destroying  of  Sodom  and  Gomorrah 
with  fire  and  brimstone,  the  casting  off  the  Jews,  the 
casting  of  wicked  angels  and  reprobate  men  into  hell 
fire ;  but  to  exact  the  uttermost  of  the  Son  of  God, 
who  became  a  surety  for  man,  and  so  to  exact  it  as  in 
our  nature,  he  must  bear  the  infinite  wrath  of  his 
Father,  and  satisfy  his  justice  to  the  full,  is  an  in- 
stance of  more  exact  justice  than  ever  was  manifested. 

4.  The  t7-ulh  of  God  is  exceedingly  cleared  by  God's 
giving  his  Son  to  die,  and  that  in  accomplishment  of 
his  threatening  and  promises. 

For  threatening,  God  had  said  to  man,  '  In  the  day 
thou  eatest  of  the  tree  of  the  knowledge  of  good  and 
evil,  thou  shalt  surely  die,'  Gen.  ii.  17.  How  could 
God's  truth  have  been  accomplished  in  this  threaten- 
ing, and  man  not  utterly  destroyed,  if  Christ  had  not 
died  in  our  nature  ? 

For  promise,  the  first  that  ever  was  made  after 
man's  fall  was  this,  '  The  seed  of  the  woman  shall 
bruise  the  serpent's  head,'  Gen.  iii.  15.  As  this  was 
the  first  promise,  so  was  it  the  ground  of  all  other 
promises  made  to  God's  elect  in  Christ.  Now  God 
having  accomplished  this  promise  by  giving  his  Son 
to  death,  how  can  we  doubt  of  his  truth  in  any  other 
promise  whatsoever.  Tho  accomplishment  of  no  other 
promise  could  so  set  out  God's  truth  as  of  this;  for 
other  promises  do  depend  upon  this,  and  not  this  on 
any  of  thom.  Besides,  this  is  the  greatest  of  all  other 
promises.  We  may  therefore  on  this  ground  say, 
'  He  that  spared  not  his  own  Son,  but  delivered  him 
lip  for  us  all,  how  shall  he  not  with  him  also  freely 
give  us  all  things  ?'  Rom.  viii.  82. 

5.  God's  mem/  is  most  magnified  by  sending  his  Son 


into  the  world  to  die  for  man.  '  The  mercies  of  God 
are  over  all  his  works,'  Ps.  cxlv.  9 ;  but  the  glass 
wherein  they  are  most  perspicuously  seen  is  Jesus 
Christ  made  man,  and  made  a  sacrifice  for  man's  sin. 
This  is  set  out  to  the  life  :  '  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  everlast- 
ing life,'  John  iii.  16. 

Sec.  88.  Of  the  necessity  of  Christ's  being  man  to 
die. 

On  the  fore-mentioned  grounds,  there  was  a  neces- 
sity of  Christ's  suffering.  In  this  respect  a  must  is 
attributed  to  that  which  is  here  said,  it  became.  So 
saith  Christ  of  himself,  he  '  must  sufler,'  Mat.  xvi.  21 ; 
and  '  thus  it  must  be,'  Mat.  xxvi.  54  ;  '  The  Son  of 
man  must  be  lift  up,'  John  iii.  14  ;  '  Ought  not  Christ 
to  have  sutiered  those  things  ? '  Luke  xxiv.  56. 

This  may  serve  to  stop  the  mouths  of  such  con- 
ceited persons  as  are  ovcr-busj-  in  inquiring  after  God's 
supreme  high  prerogative,  namely,  whether  he  could 
not  by  virtue  of  it  have  forgiven  man's  sin,  without 
any  such  satisfaction,  and  by  this  grace  received  him 
to  glory  ? 

Since  '  it  became  God'  to  take  this  course,  and  that 
the  Holy  Ghost  saith,  '  It  must  be  so;'  0  man,  '  who 
art  thou  that  repliest  against  God  ? '  When  God's  will 
is  manifested,  it  is  over-much  curiosity  to  dispute  about 
his  prerogative.  Moses  hath  set  down  a  singular  rule 
for  us  to  order  our  reasonings  by,  which  is  this,  '  Those 
things  which  are  revealed  belong  unto  us,'  Dout.  xxix. 
29.  It  may  be  that  these  grounds,  it  became  him,  it 
must  be,  are  expressed  to  prevent  all  further  disputes 
about  this  point. 

It  much  becomes  us  who  look  to  partake  of  the 
benefit  of  that  which  became  God  so  to  order,  to  be 
very  circumspect  over  ourselves,  and  to  take  heed  that 
we  pervert  not  that  to  God's  dishonour  which  so  much 
became  him.  They  pervert  it  who  take  occasion  from 
God's  grace  in  giving  his  Son,  and  from  tho  satisfac- 
tion which  his  Son  hath  given  for  our  sins,  to  continue 
in  sin.  This  is  it  concerning  which  the  apostle,  with 
great  indignation  and  detestation,  saith,  '  God  forbid,' 
Horn.  vi.  2.  This  is  to  '  turn  the  glory  of  God  into 
lasciviousness,'  Jude  4.  This  is  to  tread  under  foot 
the  Son  of  God,'  &c.,  Heb.  x.  29.  What  greater 
aggravation  can  there  be  of  a  sin  than  this  ? 

Sec.  89.  0/  these  jihrases,  'for  uhom,  bij  uliom,  are 
all  thin/is.' 

These  phrases,  '  for  whom,'  5/'  'it,  '  are  all  things,' 
and  '  by  whom,'  di'  ou,  '  are  all  things,'  have  reference 
to  God,  who  gave  his  Son  to  death ;  and  by  them  he 
is  described. 

These  two  prepositions, /o/-,  ////,  are  the  interpreta- 
tion of  one  Greek  word,  dia,  which  is  the  same  that  in 
tho  former  verse  is  translated /oj-  ('for  the  suffering,' 
dia  TO  caifjj.aa).     The  variation  of  the  cases  joined  to 


Ver.  10.] 


GOUGE  ON  HEBREWS- 


the  preposition  varietli  the  interpretation. '  Hereof 
see  Sec.  74 ;  of  the  Greek  noun,  see  Sec.  76. 

The  former,  di'  ov,  sets  out  God  as  the  final  cause, 
for  whose  glory  all  things  are.  In  this  sense  it  is  said, 
'  The  Lord  hath  made  all  things  for  himself,'  Prov. 
xvi.  4;  namely,  for  his  own  glory.  To  this  very 
purpose  saith  the  apostle,  '  All  things  are  to  him,'  s/'; 
auTbt,  Kom.  xi.  36.  These  prepositions,  ha,  for,  and 
£/'5,  to,  intimate  one  and  the  same  thing,  which  is  the 
end.  Thus  the  woman  is  said  to  be  made,  hia.  rhv 
avd^a,  '  for  the  man,'  1  Cor.  xi.  9 ;  which  is,  for  the 
man's  sake,  for  his  good,  Gen.  ii.  18.  The  Greek 
phrase,  il;  avr'ov,  which  signifieth  to  him,  is  translated 
for  him,  chap.  i.  16.  To  make  this  more  clear,  our 
English  often  addeth  this  particle,  sake,  which  is  a 
note  of  the  final  cause ;  as,  bia  tyiv  ^aaiXhav,  '  For 
the  kingdom  of  heaven's  sake,'  Mat.  xix.  12;  Bia  to 
civof/,d.  /Ml),  '  For  my  name's  sake,'  saith  Christ,  Luke 
xxi.  17  ;  dia.  to  hayyiXiov,  '  For  the  gospel's  sake,' 
1  Cor.  is.  23. 

The  latter  phrase,  Si'  oJ,  hij  ivhom,  sets  out  God  as 
the  efficient,  and  creator  of  all.  In  this  sense  this 
phrase  is  appHed  to  Christ :  '  By  him  were  all  things 
created,'  Col.  i.  16. 

It  is  also  applied  to  his  blood,  as  to  the  procuring 
cause  of  redemption  :  '  He  hath  purchased  the  church 
with  his  own  blood,'  Acts  xx.  28. 

This  general,  to,  'xavTa,  '  all  things,'  is  to  be  taken 
in  the  largest  extent  that  can  be,  nothing  at  all  ex- 
cepted. So  it  is  taken  John  i.  3,  Col.  i.  16,  Heb.  i.  3, 
and  in  other  places  where  mention  is  made  of  creation 
and  providence.  (See  more  of  this  general,  Sec.  66.) 
Here  it  is  expressly  mentioned,  to  shew  the  ground  of 
God's  putting  all  things  in  subjection  under  Christ's 
feet ;  even  because  '  all  things  were  for  him,  and  by 
bim.'  God  had  power  to  dispose  all  things  as  he 
would,  because  all  things  were  '  by  him.'  He  made 
all.  And  he  had  a  right  so  to  do,  because  all  were 
made  '  for  him ;'  even  for  him  to  dispose  of  them  as  he 
would.     See  Sec.  37. 

These  phrases, /oc  him  and  bi/  him,  have  reference 
both  to  creation  and  also  to  providence.  For  '  God 
worketh  hitherto,'  John  v.  17,  namely,  by  his  provi- 
dence; and  thereby  all  things  are  preserved,  Ps.  cslvii. 
8,  9;  and  ordered,  Ps.  xxxiii.  13,  &c. 

In  the  foresaid  description  of  God,  the  final  cause, 
for  irhom,  is  set  before  the  efficient,  bij  whom,,  to 
shew  what  it  was  that  God  put  on  to  make,  preserve, 
and  govern  all  things.  Surely  he  put  himself  on ; 
he  aimed  at  himself,  even  at  his  own  glory.  That  all 
things  might  he  for  him,  all  things  were  bi/  him. 

Ah  things  being  for  God,  we  also,  all  we  have,  and  all 
we  can  do,  ought  to  be  for  him :  '  Glorify  God  in  your 
body,  and  in  your  spirit,  which  are  God's,'  1  Cor.  vi. 
20.  '  Whether  yo  eat  or  drink,  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God,'  1  Cor.  vi.  31.     See  more 

'  Accusative,  S;  »>■;  genitive,  5;  oJ. 


hereof  in  my  Explanation  of  the  Lord's  Prayer,  entitled 
A  Guide  to  (/o  to  God,  petit,  i.  sec.  30,  81. 

All  things  being  by  God,  it  is  our  duty  to  acknow- 
ledge that  '  in  him  we  live,  move,  and  have  our  being,' 
Acts  xvii.  28 ;  and  that  as  all  things  were  created,  so 
they  are  preserved  and  governed  by  him.  Job  xxxviii.  4, 
&c.,  Ps.  civ.  2,  &c. ;  and  thereupon  to  fly  to  bim  in 
all  our  needs,  distresses,  and  dangers.  'To  call  upon 
him,  and  depend  on  him  for  every  good  thing ;  to  com- 
mit our  souls,  bodies,  states,  endeavours,  even  all  that 
we  have,  to  him ;  to  be  content  with  every  event ;  to 
submit  all  our  purposes  to  his  will ;  and  for  all  things 
to  bless  him.  Job  i.  21 

We  ought  the  rather  to  be  thus  minded,  because 
God  doth  nothing  but  what  becometh  him.  This 
description  of  God,  '  for  whom  are  all  things,  and  by 
whom  are  all  things,'  is  added  to  this  motive,  '  it 
became  him,'  to  shew  that  there  is  a  comeliness  in  all 
things  done  by  him :  '  He  hath  made  everything  beau- 
tiful in  his  time,'  Eccles.  iii.  11.  Wherefore,  though 
we  can  see  no  reason  of  God's  doings,  yet  we  may  see 
good  reason  to  account  them  the  best. 

This  title,  bij  whom,  having  reference  to  God  (as 
also  Eom.  xi.  36),  giveth  a  full  answer  to  the  Arians, 
who  from  this  phrase,  '  All  things  were  made  by  him,' 
John  i.  3,  infer  that  the  Son  is  inferior  to  the  Father, 
and  his  instrument  in  making  the  world. 

Sec.  90.  Of  sons  in  relation  to  Christ. 

This  clause,  in  bringinrj  many  sons  unto  glory,  seem- 
eth  by  our  English  translators  to  have  reference  to  him 
who  is  described  in  the  former  words,  namely,  to  God. 
Surely  the  thing  itself  may  well  be  applied  to  God, 
and  imply  a  reason  why  it  became  God  to  make  his 
Son  perfect  through  sufferings,  even  because  his  pur- 
pose was  to  bring  many  other  sons  to  glory ;  and  the 
best  way  to  bring  them  thereunto  was  by  his  Son's 
suti'ering. 

This  is  a  good  and  congruous  sense,  but  the  con- 
struction of  the  Greek  words  will  not  bear  it ;  for  the 
antecedent,  aurif},  to  which  this  relative  in  that  sense 
should  have  reference,  is  of  the  dative  case ;  but  the 
relative,  ayayona,  is  of  the  accusative,  of  which  case 
the  word  translated  captain,  tov  a^yjr/ot,  is.  Now,  it 
is  without  all  question  that  Christ  is  meant  under  that 
word  captain  ;  therefore,  in  grammatical  construction, 
this  act  of  bringing  many  sons  to  gloi-y  is  to  be  applied 
to  Christ. 

Thus  it  sheweth  a  reason  why  Christ  himself  passed 
by  suffering  unto  glory,  namely,  that  thereby  he  might 
bring  many  sons  to  glory.  Both  references  tend  to 
the  same  scope.  The  latter  attributes  that  act  to  the 
Son  which  the  former  doth  to  the  Father.  In  this 
there  is  no  great  incongruity;  for  the  Father  and  Son 
are  one  in  essence,  mind,  will,  and  work :  '  What  thing 
soever  the  Father  doth,  these  also  doth  the  Son  like- 
wise,' John  V.  19. 

Against  the  reference,  of  'bringing  sous  unto  glory,' 


GOUGE  ON  HEBREWS. 


[CllAP. 


made  to  Christ,  it  is  objected  that  the  persons  here 
said  to  be  brought  tb  glory  are  called  Christ's  inlhren, 
ver.  11.  If  they  be  his  brethren,  how  can  they  bo 
his  sons  ? 

Alls.  1.  They  are  not  called  his  sons  in  relation  to 
Christ,  but  indefinitely  sons;  so  as  it  may  be  thus 
explained,  Christ  brought  many  sons  of  God  to  glory. 

Alls.  2.  The  same  persons  that  in  one  respect  are 
called  Christ's  brethren,  may  in  another  respect  be 
called  his  sons.  How  saints  are  called  Christ's 
brethren,  see  Sec.  106  ;  they  are  called  his  sons  in 
these  respects. 

(1.)  As  Christ  is  '  the  everlasting  Father,'  Isa.  ix. 
6,  thus  he  hath  given  them  their  being,  and  adopted 
them  into  his  family. 

(2.)  As  the  Father  hath  given  all  his  elect  unto 
Christ,  to  bo  nourished  and  nurtured  by  him  ;  thus 
they  who  were  nurtured  and  instructed  by  ancient 
prophets  are  called  '  sons  of  the  prophets,'  2  Kings 
ii.  3.  In  like  manner,  and  on  the  same  ground,  the 
elect  of  God  are  called  Christ's  sons.  They  whom 
ministers  beget  unto  the  Lord  are  called  their  sons, 
Philem.  10,  much  more  they  who  are  saved  by 
Christ  may  be  called  his  sous. 

(3.)  As  Christ  bears  a  fotherly  affection  to  them ; 
loving  them  as  sons,  taking  an  especial  care  of  them 
as  of  his  sons,  purchasing  an  inheritance  for  them, 
and  doing  all  the  good  he  can  for  them. 

The  sons  of  God  and  the  sons  of  Christ  are  all  one, 
even  such  as  are  adopted  and  regenerate ;  for  by  the 
grace  of  adoption,  and  by  the  work  of  regeneration, 
we  are  made  the  sons  of  God,  and  heirs  of  glory,  Rom. 
viii.  15-17,  1  Pet.  i.  3,  4  ;  these  are  '  sanctified  and 
cleansed  with  the  washing  of  water  by  the  word,'  Eph. 
vi.  25  ;  these  '  have  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb,'  Kev.  vii.  11 ; 
and  thus  are  they  fitted  for  glory. 

Boast  not  of  any  title  to  glory  till  thou  hast  evidence 
of  thy  sonship,  that  thou  art  adopted  and  born  again: 
'  The  son  of  the  bond  woman  shall  not  be  heir  with 
the  son  of  the  free  woman,'  Gal.  iv.  30. 

How  may  we  have  evidence  that  we  are  sons  ? 

Alts.  By  the  Spirit,  Kom.  viii.  14.  The  Spirit 
worketh  two  things. 

1 .  An  earnest  desire  of  God's  fatherly  favour.  Gal. 
iv.  6. 

2.  A  careful  endeavour  to  please  and  honour  God, 
Col.  i.  10,  Mai.  i.  0.  The  former  is  a  fruit  of  faith, 
the  latter  of  love.  Hence  arise  grief  for  the  provoca- 
tions of  God's  wrath,  and  indignation  at  the  dishonour 
done  to  God. 

By  these  evidences  we  may  know  that  we  are  the 
sons  here  meant,  and  having  that  assurance,  no  doubt 
can  be  made  of  obtaining  glorj';  for  Christ  undertaketh 
to  bring  such  to  glory.  In  this  respect  salvation,  by 
a  kind  of  property,  is  said  to  be  theirs,  for  Christ  is 
styled  '  the  captain  of  ilieir  salvation.'  All  sons,  and 
none  but  sons,  shall  be  saved  :  Jcfus  '  shall  save  bis 


people,'  Mat.  i.  21 ;  he  is  '  the  Saviour  of  the  body,' 
Eph.  V.  23.    '  If  children,  then  heirs,'  Rom.  viii.  1'7, 

not  otherwise. 

With  much  confidence  may  sons  rest  upon  such  a 
father  as  Christ  is,  to  be  much  pitied  and  succoured  in 
all  their  distresses,  to  have  all  their  wants  supphed, 
to  be  tenderly  dealt  with  in  all  their  weaknesses,  to  be 
sufficiently  provided  for  with  all  needful  good  things, 
to  be  safely  protected  against  all  dangers,  to  have 
whatsoever  may  be  expected  from  such  a  father. 
Consider,  on  the  one  side,  the  love  and  care  of  natural 
fathers  to  and  for  their  children,  yea,  and  of  apostles 
too  for  those  whom  they  begat  by  the  gospel ;  and,  on 
the  other  side,  well  weigh  how  hr  Christ  exalteth  all 
those  fathers  in  power,  wisdom,  and  goodness,  and 
you  shall  find  just  cause  with  confidence  to  rest  on 
him  at  all  times,  on  all  occasions. 

By  virtue  of  this  relation,  it  becomes  ns  all,  who 
account  om-selves  to  be  in  the  number  of  God's  elect, 
and  to  be  given  by  him  as  sons  to  Christ,  it  becomes 
us  every  way  to  shew  ourselves  to  be  Christ's  sons, 
even  in  our  inward  disposition,  and  also  in  our  out- 
ward conversation,  and  thereupon  to  love  him  and  fear 
him,  to  reverence  and  obey  him,  in  all  things  to  please 
him  and  honour  him,  to  depend  on  him  for  all  needful 
good  things,  and  to  be  content  with  that  condition 
wherein  he  sets  us,  and  with  those  gifts  of  soul,  body, 
or  state  that  he  is  pleased  to  bestow  upon  us.  In  a 
word,  what  duties  soever  in  God's  word  are  required 
of  sons  as  sons,  we  must  conscionably  perform  to 
Christ,  whose  sons  we  are. 

That  these  duties  may  be  performed  according  to 
the  extent  of  the  persons  whom  they  concern,  wo  must 
take  notice  that  as  all  sorts  and  conditions  of  men, 
great  and  mean,  rich  and  poor,  young  and  old,  so  also 
both  sexes,  male  and  female,  are  comprised  under  this 
relative  sons;  for  that  is  the  nature  of  relatives,  to 
comprise  both  under  one,  as  under  this  title  men,  in- 
defiuitely  used,  women  also  are  comprised,  and  under 
bnthivn  sisters  also.  To  manifest  this,  the  other 
relative  daughters  are  oft  expressed,  as,  '  Ye  shall  be 
my  sons  and  daughters,'  2  Cor.  vi.  18. 

Sec.  91.  0/  lite  multitude  of  lliem  that  shall  be  saced. 

The  sons  before  mentioned  are  said  to  be  toXXoI, 
'many;'  though  this  include  not  all  the  sons  of 
Adam ;  for  '  they  that  have  done  evil  shall  come  forth 
unto  the  resurrection  of  damnation,'  John  v.  29,  and 
this  Captain  of  salvation  will  say  to  multitudes  at  the 
last  day,  '  Depart  from  me,  ye  cursed,  into  everlasting 
fire,'  Mat.  xxv.  41,  yet  this  includcth  a  very  great 
multitude.  For  it  was  in  relation  to  these  sons,  who 
are  the  spiritual  seed  of  Abraham,  that  God  said  to 
Abraham,  Isaac,  and  Jacob,  '  Thy  seed  shall  be  as 
the  stars  of  heaven,  and  as  the  dust  of  the  earth,'  Gen. 
XV.  5,  xxvi.  4,  xxviii.  14.  And  the  prophecies  of  mul- 
titudes to  come  in  are  meant  of  these  sons,  such  as 
these  :  '  Many  people  shall  say,  Let  us  go  np  to  the 


VliR.   10.] 


GOUUE  ON  HEBREWS. 


130 


house  of  God,'  Isa.  ii.  3,  Mic.  iv.  2 ;  '  Many  shall 
come  from  the  east  and  west,'  &c.  Mat.  viii.  11 ;  and, 
'  My  righteous  servant  shall  justify  rnany,'  Isa.  liii.  11 ; 
'  The  Son  of  man  came  to  give  his  life  a  ransom  for 
many,'  Mat.  xx.  28;  'His  blood  is  shed  for  many,' 
Mat.  xsvi.  28;  'By  the  obedience  of  one  shall  many 
be  made  righteous,'  Kom.  v.  19.  In  particular,  John 
saith,  '  I  beheld,  and  lo,  a  great  multitude,  which  no 
man  could  number,  of  all  nations,  and  kindreds,  and 
people,  and  tongues,  stood  before  the  throne,'  &c. 
Rev.  vii.  9.  All  these  were  the  sons  here  mentioned. 
See  Chap.  vi.  14,  Sec.  107,  and  Chap.  is.  22,  Sec. 
140. 

Obj.  It  is  oft  said  that  few  are  chosen,  few  enter  in 
at  the  strait  gate,  Mat.  vii.  14,  xx.  16.  Hereupon 
the  flock  of  Christ  is  styled  '  a  little  flock,'  Luke  xii. 
32,  and  they  are  styled  'a  remnant,'  Isa.  i.  9 ;  'a 
tenth,'  Isa.  vi.  13;  '  a  vintage,'  Micah  vii.  1,  and  they 
are  resembled  to  those  few  that  were  in  the  ark  when 
the  whole  world  was  drowned,  and  in  Sodom  when 
the  four  cities  were  destroyed  with  fire  and  brimstone. 
See  Chap.  xi.  7,  Sec.  32. 

Ans.  Comparatively  they  are  indeed  but  few,  in 
regard  of  the  multitudes  of  evil  ones  that  ever  have 
been,  and  ever  will  be  in  the  world.  But  simply  con- 
sidered in  themselves,  they  are  very,  very  many. 
When  Elijah  thought  that  he  alone  had  been  left,  the 
Lord  gave  him  this  answer,  '  I  have  reserved  to  my- 
self seven  thousand,'  Rom.  xi.  3,  4. 

This  is  a  matter  of  great  comfort,  in  regard  of  the 
multitudes  that  perish,  that  there  are  also  many  that 
shall  be  saved. 

It  is  also  a  great  encouragement  to  inquire  after  the 
way  to  salvation,  and  to  use  the  means  sanctified  for 
attaining  thereunto.  There  is  '  a  fountain  opened ' 
to  cleanse  us  from  sin,  Zech.  xiii.  1.  Let  us  not  fear 
that  it  will  be  dried  up  because  many  go  to  partake 
thereof.  Be  rather  encouraged  to  go  with  those  many 
thereunto.  Fear  not  that  heaven  will  be  filled  up,  for 
there  are  '  many  mansions,'  John  xiv.  2.  A  poor 
man  long  waited  at  the  pool  of  Bethesda,  though  the 
time  of  cure  was  but  at  a  certain  season,  and  only  one 
could  be  cured  at  that  season,  John  v.  4,  5,  &c. ;  but 
the  pool  for  salvation  cureth  at  all  times  all  that  go 
into  it.  We  read  of  three  thousand  converted  by  one 
sermon,  Acts  ii.  41,  and  five  thousand  by  another. 
Acts  iv.  4,  and  it  is  after  this  registered  that  '  multi- 
tudes of  believers  were  added  to  the  Lord,'  Acts  v.  14 ; 
and  that  '  the  number  of  disciples  was  multiplied,' 
Acts  vi.  1 ;  and  that  '  the  churches  were  estabUshed 
in  the  faith,  and  increased  in  number  daily,'  Acts 
xvi.  5;  and  that  many  thousands'  of  Jews  believed. 
Acts  sxi.  20,  besides  the  Gentiles  that  embraced  the 
faith. 

After  those  days,  yea,  and  in  these  our  days,  have 
the  churches  of  Christ  wonderfully  increased. 

A  strong  inducement  this  is,  both  to  ministers  to 
'  Tixkai  fiu^iiiis,  fti^ixt,  decern  millia. 


preach  the  gospel,  and  also  to  people  to  attend  there- 
upon, in  that  there  are  many  sons  :  and  they  must  all 
be  brought  to  glory. 

Sec.  92.  Of  '  bringing'  sons  to  glory. 

It  is  said  of  those  many  sons,  that  by  Christ  they 
are  brought  to  glory. 

The  verb  ayayo^ra,  translated  brought,  is  diversely 
used,  as, 

1.  To  go  of  one's  self,  even  upon  his  own  voluntary 
motion  ;  as  where  Christ  saith,  ayu[/.iv,  '  Let  us  be 
going,'  Mat.  xxvi.  46. 

2.  To  be  led  by  another,  butwiUingly:  thus  An- 
drew brought,  ijyayiv,  Simon  to  Jesus,  John  i.  42. 

3.  To  be  brought  forcibly,  as  men  use  to  bring  ma- 
lefactors to  execution.  '  There  were  also  two  other 
malefactors  led,  liyono,  with  Jesus  to  be  put  to  death,' 
Luke  xxiii.  32. 

4.  To  bring  such  as  are  no  way  able  to  go  of  them- 
selves :  thus  the  good  Samaritan  brought,  nyuyiv, 
the  man  that  was  wounded  and  left  half  dead,  to  an 
inn,  Luke  x.  34. 

That  we  may  the  better  discern  how  this  word 
bringing  is  here  used,  we  are  to  take  notice  that  the 
sons  here  said  to  be  brought,  are  neither  able  nor 
willing  of  themselves  to  go  to  glory.  Christ  therefore 
bringeth  them  thither  by  certain  degrees. 

1.  He  quickeneth  them  that  are  dead  in  sins, 
Eph.  ii.  1,  5. 

2.  He  sheweth  them  the  way  wherein  they  may 
come  to  glory.  For  '  he  is  the  true  light  which  light- 
eneth  every  man  that  cometh  into  the  world,'  John 
i.  9.  Thereupon  he  thus  saith  of  himself,  '  I  am  the 
light  of  the  world  :  he  that  followeth  me  shall  not 
fall  into  darkness,  but  shall  have  the  light  of  life,' 
John  viii.  12. 

3.  He  goeth  as  a  guide  before  them  ;  for  he  is  that 
good  shepherd  that  '  goeth  before  his  sheep,  and  the 
sheep  follow  him  :  for  they  know  his  voice,'  John  x.  4. 

4.  He  communicates  his  Spirit  unto  them,  whereby 
they  are  so  enlightened,  as  they  discern  the  way 
wherein  they  should  walk,  Eph.  i.  8,  9,  and  enabled  and 
persuaded  to  walk  therein,  '  For  the  law  of  the  Spirit  of 
life  in  Christ  Jesus  hath  made  us  free :'  and  '  As 
many  as  are  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God,'  Rom.  viii.  2,  14. 

Christ's  bringing  sons  to  glory,  informs  us  in  these 
two  principles  : 

1 .  Man  cannot  of  himself  go  to  glory. 

2.  Christ  can  and  will  bring  all  the  elect  to  glory. 
'  We  have  no  suflicieucy  of  ourselves,  but  our  suffi- 
ciency is  of  God,'  2  Cor.  iii.  5.  '  As  the  branch  can- 
not bear  fruit  of  itself,  except  it  abide  in  the  vine  : 
no  more  can  ye,  except  ye  abide  in  me,'  saith  Christ 
to  his  sons,  John  xv.  4. 

Sec.  93.   Of  the  glory  of  heaven. 

That  whereunto  Christ  bringeth  his  sons  is  here 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


styled  (jlon/.  Hereby  is  meant  that  happy  estate 
which  is  purchased  by  Christ  in  heaven.  This  estate 
is  oft  set  out  by  this  epithet ;  as  Kom.  viii.  18,  2  Cor. 
iv.  17,  1  Ktcr  T.  1,  10. 

Glori/  is  a  transcendent  word,  and  compriseth  under 
it  all  manner  of  excellencies.  The  iniiuite  excellency 
of  God  himself,  and  of  his  divine  attributes,  is  termed 
glory ;  as,  '  the  glory  of  God,'  Acts  vii.  55 ;  '  the  glory 
of  his  majesty,'  Isa.  ii.  10,  21  ;  '  the  glory  of  his 
power,'  2  Thes.  i.  9  ;  '  the  glory  of  his  grace,'  Eph. 
i.  6.  In  this  respect,  where  the  apostle  would  to  the 
uttermost  that  he  could,  commend,  and  set  forth  the 
excellency  of  the  Son,  ho  doth  it  thus,  '  who  is  the 
brightness  of  his  Father's  glory ;'  see  Chap.  i. 
Sec.  19. 

There  is  an  especial  emphasis  in  this  word  glonj,  as 
it  is  here  used.  It  goeth  beyond  the  superlative  de- 
gree, and  implieth  more  than  most  glorious.  It  com- 
priseth under  it  whatsoever  may  be  counted  glorious  ; 
and  that  in  the  most  eminent  kind  and  degi-ee  that 
can  be. 

In  heaven  is  the  God  of  glory.  Father,  Son,  and 
Holy  Ghost.  In  heaven  is  that  Son  of  God  incarnate, 
advanced  to  the  highest  glory  that  can  be  ;  there  he 
is  crowned  with  glory. 

Heaven  itself  is  the  most  bright  and  beautiful  place 
that  ever  God  made.  The  sun  itself  is  not  so  bright, 
nor  so  full  of  light.  There  is  that  '  light  which  no 
man  can  approach  unto,'  dccoV;roi/,  1  Tim.  vi.  IC. 

There  shineth  forth  the  brightness  of  God's  glory 
in  the  fulness  of  it.  There  the  brightness  of  angels 
(a  little  part  whereof  amazed  men  on  earth,  as  Dan. 
viii.  17,  Luke  i.  12  and  ii.  9)  is  most  conspicuously 
manifested.  There  Christ's  glorified  body  (whose  face 
on  earth  did  shine  at  his  transfiguration,  as  the  sun, 
Mat.  xvii.  2),  continually  shineth  out.  There  also  are 
the  glorified  saints,  whose  bodies  shall  bo  fashioned 
like  unto  the  glorious  body  of  Christ,  Philip,  iii.  21. 
They  shall  there  shine  as  the  firmament,  as  the  stars, 
Dan.  xii.  8  ;  as  the  sun.  Mat.  xiii.  -13. 

If  joy  and  delight,  if  honour  and  dignify,  if  full  sa- 
tisfaction of  all  good  things,  may  add  anything  to  glory, 
full  satisfaction  is  to  be  found  in  heaven. 

The  glory  of  heaven  is  set  out  by  all  signs  of  glory  : 
as  '  an  inheritance  in  light,'  Col.  i.  12  ;  '  the  riches 
of  the  glorj'  of  that  inheritance,'  Eph.  i.  18  ;  '  an  in- 
heritance, incoiTuptible,  undefiled,  and  that  fadeth 
not  away,'  1  Peter  i.  4 ;  'a  crown  of  life,'  James  i.  12 ; 
'  a  crown  of  righteousness,'  2  Tim.  iv.  8  ;  'a  crown 
of  glory,'  1  Peter  v.  4  ;  '  God's  throne,'  Mat.  v.  34  ; 
the  '  thrones  of  his  glory,'  ]\Iat.  xix.  28  ;  '  a  throne  of 
the  majesty,'  Hob.  viii.  9  ;  'the  kingdom  of  God,' 
1  Cor.  vi.  9  ;  '  the  kingdom  of  heaven,'  Mat.  viii.  11; 
and  '  an  everlasting  kingdom,'  2  Peter  i.  11. 

The  estate,  then,  which  is  in  heaven  reserved  for 
saints,  must  needs  be  a  most  excellent  and  glorious 
estate.  The  apostle,  in  setting  out  the  glory  of  it, 
uscth  an  high  and  transcendent  expression,  2  Cor. 


iv.  17,  for  he  styleth  it  '  a  weight  of  glory.'  It  is  not 
like  the  glory  of  this  world,  light,  frothy,  vain,  like 
hail  or  ice,  which  in  the  ban  Jling  melt ;  but  sound, 
solid,  substantial,  and  ponderous,  and  that  not  for  a 
short  time,  but  for  ever.  It  is  an  '  eternal  weight,' 
without  date,  without  end  ;  and  to  shew  that  this 
glory  exceeds  all  degrees  of  comparison,  he  uses  an 
emphatical  Grecism,  which  addeth  hyperbole  to  hy- 
perbole ;  which,  because  other  tongues  cannot  word 
for  word  express  to  the  full,  they  are  forced  to  use 
words  and  phrases  which  exceed  all  comparison  :  as 
'  wonderfully  above  measure  ;''  '  above  measure  ex- 
ceedingly ;  -  '  exceedingly  exceeding  ;'  ^  or,  as  our 
English,  '  a  far  more  exceeding  weight  of  glory.'  Of 
this  glory  it  may  well  be  said,  '  eye  hath  not  seen,  nor 
ear  heard,  neither  hath  it  entered  into  the  heart  of 
man,'  1  Cor  ii.  9.  It  is  not  therefore  without  cause 
that  the  apostle  prayeth,  '  That  the  eyes  of  our  under- 
standing may  be  enlightened,  that  we  may  know  what 
the  riches  of  the  glory  of  his  inheritance  in  the  saints 
is,'  Eph.  i.  18.  '  For  it  doth  not  yet  appear  what  we 
shall  be.'  When  Paul  was  caught  up  into  this  glory, 
he  heard  unspeakable  words,  aiirira  Iti/iara,  which  it 
is  not  lawful  for  a  man  to  utter,"  2  Cor.  xii.  4. 

To  this  glory  doth  the  only  begotten  Son  of  God 
bring  his  adopted  sons,  to  shew  both  the  magnificence 
of  his  Father,  and  also  the  value  of  his  own  merit. 

The  magnificence  of  a  great  monarch  is  manifested 
by  the  greatness  of  the  gifts  or  honours  that  he  con- 
ferreth.  ^^^len  Pharaoh  would  honour  Joseph,  '  he 
set  him  over  all  the  land  of  Egypt,'  Gen.  xii.  41.  So 
did  Nebuchadnezzar  to  Daniel,  Dan.  ii.  48  ;  and  Darius 
also,  Dan.  vi.  2,  3  ;  and  Ahasuerus  to  Haman,  Esther 
iii.  1,  and  to  Mordecai,  Esther  viii.  15. 

As  for  the  price  whereby  such  an  inheritance,  as  is 
comprised  under  this  word  f/lon/,  it  must  needs  be 
more  worth  than  all  the  kingdoms  of  the  world,  and 
the  glory  of  them,  because  the  glory  hero  intended 
far  surpasseth  them  all.  I  reckon  that  this  present 
world  is  not  worthy  to  be  compared  with  that  glory. 

One  reason  of  setting  out  the  future  estate  of  saints 
under  this  iitle  fflory,  may  be  to  shew  that  all  things 
below  are  but  base,  vile,  and  contemptible  in  compa- 
rison of  it. 

Who  would  not,  who  should  not,  long  after  this 
glory,  even  more  than  an  heir  after  his  inheritance  ? 

Did  we  seriously  sot  before  us  an  idea  or  represen- 
tation of  this  glory,  we  should  undoubtedly  say, 
'  Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of 
God,'  Luke  xiv.  15  ;  or  as  Peter,  at  the  transfigura- 
tion of  his  Master,  '  It  is  good  to  be  here,'  Mat. 
xvii.  4.  Is  it  good  to  be  there  ?  Then  inquire  after 
the  way  that  may  bring  us  thither,  and  walk  in  it. 
'  Strive  to  enter  in  at  the  strait  gate,'  Luke  xiii.  24. 
Do  as  our  Captain  did,  '  endure  the  cross,  and  de- 

'  Miro  supra  modum. — Erasm. 

'  Supra  modum  in  sublimitatc. —  Viily-  Lat. 

'  Exccllenter  excellens.— /?«a. 


Ver.  10.] 


GOUGE  ON  HEBREWS 


spise  the  shame,  for  tho  glory  that  is  set  before  us,' 
Heb.  xii.  2.  '  The  suflbrings  of  this  present  time  are 
not  worthy  to  be  compared  vfith  this  glor}','  Kom. 
viii.  18.  No  labour,  no  pains,  no  suflerings,  can  in 
this  case  be  too  much,  and  his  glory  will  abundantly 
all.     In  saying  glory,  I  say  enough. 


Sec.  94.  Of  Christ's  contimdn(i  to  bring  i(s  to  glory. 

The  participle  bringing  {ayaymTo.,  ah  liyoi,  duco), 
implies  a  leading  one  willingly,  not  by  force.  Acts  v.  26. 
Thus  Christ  bringeth  his  sheep  into  his  fold,  John  x. 
16,  for  it  is  thus  added,  '  They  shall  hear  my  voice.' 

It  implieth  also  a  kind  of  tender  and  gentle  leading. 
It  is  applied  to  them  that  brought  sick  and  weak  ones 
to  Christ,  Luke  iv.  40,  and  to  him  that  brought  one 
half  dead  to  his  inn,  Luke  s.  34, 

The  joining  of  this  act  of  bringing,  with  the  end,  to 
glory,  i'lf  bo^av  ayayuna.,  setteth  out  a  continuance 
of  Christ's  act  till  he  have  accomphshed  his  intended 
end.  He  ceaseth  not  to  lead  and  carry  us  on  till  he 
have  set  us  in  glory. 

This  phrase  of  bringing  to,  is  oft  used  to  set  out  the 
continuance  of  an  act.  It  is  said  of  the  pitiful 
Samaritan,  who  had  compassion  on  a  succourless  man, 
that  '  he  brought  him  to  an  inn,'  Luke  x.  34,  and  that 
a  centurion  took  order  that  Paul  should  be  brought 
to  a  castle.  Acts  sxiii.  10.  He  feared  lest  Paul  should 
have  [been]  pulled  in  pieces  of  the  multitude;  therefore 
he  would  nothave  him  left  till  he  were  safe  in  the  castle. 

Thus  Christ  will  not  leave  us  in  this  world  unto  our 
Bpiritual  enemies  till  he  have  brought  us  to  glory.  It 
is  his  promise,  never  to  '  leave  us  nor  forsake  us,' 
Heb.xiii.5,  but  to 'confirm  us  unto  the  end,'  lCor.i.8. 

On  this  ground  saith  the  apostle,  '  I  am  confident 
of  this  very  thing,  that  he  which  hath  begun  a  good 
work  in  you,  will  confirm  it  unto  the  day  of  Jesus 
Christ,'  Philip,  i.  C.  And  Christ  saith  of  himself, 
'  Him  that  cometh  to  me  I  will  in  no  wise  cast  out,' 
John  vi.  37.  In  this  respect,  Jesus  is  styled  '  the 
author  and  finisher  of  our  faith,'  Heb.  xii.  2.     For, 

1.  '  This  is  the  will  of  the  Father,  that  of  all  which 
he  hath  given  unto  Christ  he  should  lose  nothing,  but 
should  raise  it  up  again  at  tho  last  day,'  John  vi.  89. 

2.  His  love  is  unchangeable,  John  xiii.  1. 

3.  He  is  faithful,  and  will  do  what  he  hath  pro- 
mised, 1  Thes.  V.  24. 

Admirable  is  the  comfort  and  encouragement  which 
hence  ariseth,  in  regard  of  our  own  weakness  and 
proneness  to  come  short  of  this  glory ;  and  also  in  regard 
of  tho  many  stumbling-blocks  which  lie  in  the  way, 
and  of  tho  many  enemies  that  oppose  us  and  seek  to 
binder  us  in  our  endeavour  after  glory.  Our  comfort 
and  encouragement  is,  that  Christ  hath  undertaken  to 
bring  us  to  glory,  and  none  can  hinder  what  he  under- 
takes ;  so  as  we  may  and  ought  to  '  hope  to  the  end  for 
the  grace  that  is  brought  unto  us  in  the  revelation  of 
Jesus  Christ,'  1  Peter  i.  13.  This  we  may  do  tho 
more  confidently,  because  the  ground  of  our  confidence 


is  not  in  ourselves,  who  are  mere  sons  of  men,  but  in 
the  Son  of  God. 

In  regard  of  ourselves,  we  may  'not  be  high-minded, 
but  fear,'  Rom.  xi.  20,  but  in  regard  of  Christ,  we 
may  be  persuaded,  '  that  neither  death,  nor  life,  nor 
any  other  thing  shall  be  able  to  separate  us  from  the 
love  of  God  which  is  in  Christ  Jesus  our  Lord,'  Rom. 


Sec.  95.  Of  Christ  the  Captain  of  our  saltation. 

To  encourage  us  to  our  course  to  glory,  he  that 
undertakes  to  bring  his  sons  thereunto,  is  styled  '  the 
captain  of  their  salvation.' 

By  salvation  is  meant  the  very  same  thing  that  was 
comprised  under  glorg,  even  our  future  happiness. 
Why  it  is  called  glory,  was  shewed  Sec.  93';  why  sal- 
vation. Chap.  i.  Sec.  159. 

The  root  a^xf},  from  whence  the  Greek  word,  ao^rj- 
yo;,  translated  captain,  is  derived,  signifieth  both  a 
beginning,  principium,  and  also  a  principality,  im- 
perium.  AJiswerably  the  word  here  used  [signifieth 
both  a  captain,  that  goeth  before  and  leads  on  his 
soldiers  ;  and  also  an  autlmr  and  first  worker  [archi- 
tectus),  of  a  thing.  It  is  translated  '  author,'  Heb. 
xiii.  2,  and  '  prince;'  as,  '  prince  of  life,'  Acts  iii.  15. 
The  author  of  life,  who  hath  purchased  and  procured 
it ;  and  the  guide,  who  leadeth  us  thereto,  going  in 
the  way  before  us. 

To  shew  that  Christ  is  the  author  and  worker  out 
of  our  salvation,  these  two  words  prince  and  saviour 
are  joined  together.  Acts  v.  31.  Thus  this  word  here 
translated  captain,  is  four  times,  and  only  four  times, 
used  in  the  New  Testament ;  in  all  which,  both  signi- 
fications, namely,  captain  and  author,  may  be  implied, 
and  both  may  well  stand  together.  The  author  of  a 
thing  may  be  a  guide  and  leader  of  others  thereto. 
So  is  Jesus  in  reference  to  salvation. 

To  shew  that  Christ  is  the  author  of  our  salvation, 
another  word,  which  properly  signifieth  a  cause,  even 
the  eificient  cause,  is  attributed  to  him,  and  translated 
'author  of  salvation,'  ainoc,  Heb.  v.  9.  Yea,  he 
is  styled  salvation  itself,  ro  (Twtjjo/ov,  Luke  ii.  29.  On 
this  ground  was  the  name  Jesus  given  him.  See  Sec. 
73.     See  Chap.  v.  ver.  9,  Sec.  50. 

That  Christ  also  is  our  captain  and  guide  to  salva- 
tion, is  evident  by  other  metaphors  attributed  to  him 
in  reference  to  salvation  ;  as  a  shepherd  that  goeth 
before  his  sheep,  John  x.  2,  4,  14 ;  a  mediator  that 
presents  men  to  God,  1  Tim.  ii.  5 ;  an  high  priest, 
who  is  for  men  in  things  appertaining  to  God,  Heb! 
V.  1 ;  a  nay  in  which  one  goeth  to  a  place,  John  xiv. 
6  ;  yea,  a  neiv  and  living  way,  Heb.  x.  20  :  new,  in 
that  there  never  was  the  hke  Ijefore  ;  living,  in  that  it 
puts  life  into  them  that  walk  therein,  and  brings  them 
to  eternal  life. 

Christ  is  our  captain,  both  to  direct  us,  and  also  to 
encourage  us.  We  of  ourselves  are  blind  in  reference 
to  spiritual  and  heavenly  things ;  we  know  not  the 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


vf ay ;  we  cannot  see  it,  we  cannot  walk  in  it  without 
a  guide.  The  eunuch  who  was  asked,  if  ho  understood 
what  ho  read,  answered,  '  How  can  I,  except  some 
man  should  guide  me  ?'  Acts  viii.  31. 

Christ  is  a  ?(///i/,  to  shew  us  the  wa}-,  John  viii.  12, 
and  a  .7i<i</c,  to  lead  us  along  therein,  Luke  i.  79. 

Wo  are  also  full  of  fears  and  doubts  ;  but  Christ 
going  before  us  puts  spirit,  life,  and  resolution  into 
us.  The  speech  of  Abimelech,  '  What  ye  have  seen 
me  do,  make  baste  and  do  as  I  have  done,'  Judges 
ix.  48,  put  life  into  his  soldiers,  and  made  them 
readily  do  the  like.  So  did  a  like  speech  and  practice 
of  Gideon,  Judges  vii.  17.  For  this  end,  therefore, 
thus  said  Christ  to  his  disciples,  '  I  have  given  you 
an  example,  that  ye  should  do  as  I  have  done  to  you,' 
John  xiii.  15. 

Let  us  therefore  take  courage,  and  being  instructed 
in  the  right  way,  and  led  on  by  so  skilful  a  guide,  so 
valiant  a  captain,  so  tender  a  shepherd,  so  merciful 
an  high  priest  and  a  mediator,  so  gracious  with  the 
Father,  let  us  '  look  unto  Jesus,  the  author  and 
finisher  of  our  faith,'  Heb.  xii.  22  ;  '  let  us  go  boldly 
unto  the  throne  of  grace,  that  we  may  obtain  mercy, 
and  find  grace  to  help  in  time  of  need,'  Heb.  iv.  16. 
Doubt  not  of  entering  into  glory,  having  such  a  captain. 

Sec.  96.   Of  Christ' ssuferimjs.^ 

Concerning  this  captain,  it  is  further  said,  that  he 
was  '  made  perfect  through  sufferings.' 

In  the  former  verse,  the  apostle  used  this  word  in  a 
singular  number,  'zahiiia,  because  he  restrained  it  to 
Christ's  death,  and  added  it  as  an  epithet  thereunto, 
rh  'iraSrijj.a  toZ  ^amTov,  to  shew  that  Christ's  death  was  a 
suffering  death,  accompanied  with  much  inward  anguish 
and  outward  torment.  But  here  the  plural  number 
is  used,  6/a  rraOrifjidruit,  to  intimate  all  Christ's  suffer- 
ings, from  his  entering  into  the  world  to  his  going  out 
of  the  same.  For  they  were  all  ordered  by  God,  and 
all  tended  to  the  very  same  end  that  is  here  intended, 
namely,  the  bringing  of  sons  to  glory. 

I  suppose  it  hereupon  meet  to  take  a  brief  view  of 
the  many  kinds  of  Christ's  sufferings. 

General  heads  of  Christ's  sufl'eringsare  such  as  these: 

Christ's  sufl'erings  were  either  co-natural,  such  as  ap- 
pertained to  his  human  nature  ;  or  accidental,  such 
as  arose  from  external  causes.  Of  such  endurances  as 
were  co-natural,  see  Sec.  169. 

Accidental  crosses  were  either  such  as  was  assaulted 
withal,  or  were  inflicted  upon  him. 

Many  were  the  temptations  wherewith  he  was  as- 
saulted, both  by  Satan  and  also  by  men  ;  yea,  and  by 
God  himself. 

Satan  tempted  him  to  most  horrible  sins,  as,  diffi- 
dence, presumption,  and  idolatry,  Mat.  iv.  8,  6,  9.  But 
nothing  did  cleave  to  him  thereby.  The  purity  of  his 
nature  was  as  a  sea  to  a  tiro- brand,  which  soon  quench- 
eth  it.  Christ's  purity  was  as  clear  water  in  a  glass, 
'  See  Spc.  7fi. 


which  hath  no  dregs,  no  filth  at  all  in  it ;  though  it  be 
shaken  never  so  much,  yet  it  remaineth  clear.  Christ 
Faith  of  hicnself,  '  The  Prince  of  this  world  cometh, 
and  hath  nothing  in  me,'  John  xiv.  30.  It  is  evident 
that  Satan  tempted  Christ,  after  those  fierce  assaults 
in  the  wilderness.  For  at  the  end  of  them  it  is  said, 
'  When  the  devil  had  ended  all  his  temptations,  he 
departed  from  him  for  a  season,'  Luke  iv.  13.  This 
phrase /or  a  season,  implieth  that  Satan  afterwards 
set  upon  him  again.  And  this  phrase,  '  The  prince 
of  the  world  cometh,'  John  xiv.  80,  being  spoken  a 
little  before  the  time  of  Christ's  death,  further  sheweth 
that  the  devil  set  upon  him  again.  These  temptations 
of  Satau  were  no  small  sufl'erings. 

Christ  was  also  tempted  by  men,  and  those  both 
adversaries  and  friends.  The  Pharisees  and  Sadducees, 
and  others  like  them  among  the  Jews,  oft  tempted 
him,  as  Mat.  zvi.  1,  and  xix.  8,  and  xxii.  18  ;  John 
xviii.  6. 

His  disciples  also  tempted  him,  as  Peter,  Mat.  xvi. 
22  ;  and  James  and  John,  Mark  x.  85  :  and  Thomas, 
John  XX.  25-27.  These  temptations,  from  his  disciples 
especially,  could  not  but  much  trouble  him.  Witness 
the  sharp  rebuke  that  he  gave  to  Peter,  Mat.  xvi.  28. 
Yea,  the  temptations  of  his  adversaries]the  Jews,  stirred 
up  anger  in  him,  and  grieved  him  much,  Mark  iii.  5, 
and  viii.  12. 

Finally,  Christ  was  tried  and  proved,  and  in  that 
respect  tempted  by  God  himself,  as  by  the  Spirit  of 
God,  when  he  was  '  led  up  of  the  Spirit  into  the  wil- 
derness to  be  tempted  of  the  devil,'  Mat.  iv.  1.  And 
by  the  Father,  who  so  withdrew  his  assistance  and  com- 
fort from  him,  as  forced  him  to  cry  out  and  say,  '  My 
God,  my  God,  why  hast  thou  forsaken  me?'  Mat.  xxvii.46. 

Afflictions  inflicted  on  him  were  very  many.  For 
order  and  distinction's  sake,  they  may  be  considered  in 
his  non-age,  man-age,  and  time  of  death. 

In  his  non-age  these  may  be  accounted  sufferings. 

1.  His  mean  birth,  in  the  stable  of  an  inn,  where 
he  was  laid  in  a  manger,  Luke  ii.  7. 

2.  His  flight  in  the  night  time  into  Egypt,  upon 
Herod's  prosecution.  This  was  aggravated  by  the 
slaughter  of  all  the  infants  in  Bethlehem,  and  in  all 
the  coasts  thereof.  Mat.  ii.  14-16. 

3.  His  parents'  offence  at  his  abode  in  Jerusalem, 
Luke  ii.  49. 

What  alHictions  he  endured  all  the  time  of  his  private 
life,  who  knoweth  ? 

In  his  man-age  his  aftlictions  were  greater,  as  mani- 
fold prosecutions,  and  that  with  a  purpose  to  have 
destroyed  him.  Thus  was  he  prosecuted  by  his  own 
countr}-men,  Luke  iv.  29  ;  and  by  the  common  sort, 
John  viii.  59 ;  the  rnlers,  priests,  pharisees,  sent 
officers  to  take  him,  John  vii.  32  ;  Herod  threa- 
tened his  life,  Luke  xiii.  31.  By  reason  of  these  pro- 
secutions, he  was  forced  sometimes  to  pass  through 
the  middle  of  them,  so  as  they  could  not  discern  him, 
Luke  iv.  30,  John  viii.  59:  sometimes  he  hid  himself. 


Yer.  10.] 


GOUGE  ON  HEBREWS. 


143 


John  xii.  3G ;  sometimes  he  fled  from  country  to 
country,  and  from  town  to  town,  as,  John  iv.  3,  4, 
from  Judea  to  Samaria,  and  through  it  to  Galilee, 
from  Nazareth  to  Capernaum,  Luke  iii.  31,  from  Jeru- 
salem to  the  place  beyond  Jordan,  John  x.  40. 

His  greatest  afflictions  were  about  the  time  of  his 
death,  when  the  hour  of  his  adversaries  and  power  of 
darkness  was  come  ;  Luke  xsii.  13.  These  maybe 
drawn  to  two  heads.  Outward  in  body  ;  inward  in 
soul.     Of  these  see  Sec.  76. 

Sec.  97.   Of  Christ  made  perfect  hj  suffering. 

Christ  by  his  suffering  is  said  to  be  made  perfect. 
The  Greek  word  nXuQecci,  according  to  the  notation 
of  it,  signifieth  to  finish  or  accomplish  a  thing,'  to  put 
an  end  unto  it ;  or  to  perfect  it.  The  Greek  noun 
riXoi,  finis,  whence  this  verb  is  derived,  signifieth 
an  end,  chap.  iii.  6.  For  that  which  is  brought  to  an 
end,  so  as  there  is  no  further  proceeding  therein,  is 
said  to  be  perfected,  and  that  is  accounted  to  be  made 
perfect  which  is  fully  and  absolutely  done,  so  as  no- 
thing needeth  to  be  added  thereto.  Hence  the  adjective 
translated  perfect,  riXeiog,  Mat.  v.  48,  and  the  substantive 
translated  ;)c/;/<;c(io«,  teXs/o'dis,  Heb.  vi.  1,  Luke  i.  45. 

This  word  is  variously  translated.     As, 

1.  To  finish  a  thing,  John  iv.  34,  Acts  xx.  24. 

2.  To  fulfil  what  was  foretold,  John  six.  28. 

3.  To  make  perfect,  Heb.  x.  1-14,  and_xii.  28. 

4.  To  consecrate,  Heb.  ii.  28,  that  is," to  set  apart 
to  an  holy  use,  and  that  with  special  solemnity.  The 
Greek  Septuagint  do  use  this  woi'd  in  this  sense,  Exod. 
xxix.  9,  22,  26,  29,  33.  The  Greek  fathers  ^  do  apply 
this  term  to  initiating  persons  bybaptism,  whereby  they 
were  solemnly  consecrated  and  brought  into  the  church. 

5.  To  die  ;  and  that  as  a  sacrifice  ofiered  up  to  God, 
Luke  xiii.  32.  In  this  sense  Greek  fathers  apply  this 
word  to  martyrdom. 

Not  unfitly  in  every  of  those  senses  may  it  here  be 
taken,  at  least  every  of  those  acceptions  give  gi-eat 
light  to  that  which  is  here  spoken  of  Christ.     For, 

1.  Christ  by  his  sufieriugs  finished  that  work  and 
Batisfaction  which  was  on  earth  to  be  done.  There- 
fore on  the  cross  he  said,  '  It  is  finished,'  John  xis.  30. 

2.  By  his  sufierings  were  sundry  prophecies  ful- 
filled, Luke  xxiv.  25-27,  45,  46. 

3.  By  his  sufferings  Christ  was  made  a  full  and 
perfect  redeemer,  Heb.  vii.  26.  Nothing  needed  more 
to  be  added  thereunto. 

4.  By  his  sufferings  Christ  was  solemnly  consecrated 
to  be  our  everlasting  high  priest,  Heb.  vii.  28. 

5.  By  his  sufferings  to  death  Christ  was  made  an 
offering  for  all  sins,  even  a  true,  real,  propitiatory 
sacrifice,  Heb.  x.  10. 

The  scope  of  the  apostle  in  this  place  is  to  remove 
that  scandal  of  Christ's  suft'erings,  whereat  both  Jews 

1  See  Chap.  v.  9,  See-  34. 

2  Diniiys.  Arcopag.  Grrg.  in  Jfacab.  Lucaii.  Euseh.  Hist. 
Eccl.  lib.  V. 


and  Gentiles  stumbled.  For  this  end  he  here  sheweth 
that  Christ's  sufl'erings  turned  more  to  his  glory  and 
ignominy.^  They  were  honourable  ensigns  and  solemn 
rites  of  advancing  him  to  glory. 

For  by  his  sufferings  he  vanquished  all  his  and  our 
enemies  ;  he  gloriously  triumphed  over  them  all ;  he 
satisfied  the  justice  of  God,  and  pacified  his  wrath  ; 
he  reconciled  God  and  man,  and  merited  remission  of 
sins  and  eternal  salvation  ;  yea,  by  his  sufl'ering  he 
became  a  pattern  and  guide  to  us,  and  made  the  way 
of  sufl'ering  passable  for  us  to  follow  him  therein,  so  as 
we  may  thereupon  pass  it  through  more  easily. 

Though  Christ  were  ever  perfect  in  himself,  yet  for 
bringing  us  to  glory  much  was  wanting  till  he  had 
finished  his  sufl'erings,  but  thereby  all  that  wanted 
was  supplied,  and  he  made  perfect.  Wherefore, 
glorious  things  are  spoken  of  the  cross  of  Chi-ist,  as 
1  Cor.  i.  18,  Gal.  vi.  14,  Eph.  ii.  16,  Col.  i.  20,  and 
ii.  14,  15. 

Who  now  that  duly  considereth  the  end  of  God  in 
suffering  his  Son  to  suffer  what  he  did,  will  be  ashamed 
of  the  cross  of  Christ  ?  It  becomes  us  rather  to  glory 
therein,  as  the  apostle  did,  Gal.  vi.  14. 

Great  reason  there  is  that  we  should  so  do,  for  in 
Christ's  humiliation  consisteth  our  exaltation  ;  in  his 
cross,  our  crown  ;  in  his  ignominy,  our  glory  ;  in  his 
death,  our  hfe. 

That  we  may  thus  do,  we  must  behold  Christ's  suf- 
ferings, not  with  the  eye  of  flesh,  but  of  faith.  Jews 
and  Gentiles  beholding  Christ  with  no  other  eye  than 
the  eye  of  flesh,  despised  him  by  reason  of  his  suft'er- 
ings ;  for  flesh  can  see  nothing  therein  but  folly,  base- 
ness, ignominy,  contempt.  But  faith  beholds  wisdom, 
victory,  triumph,  glory,  and  all  happiness. 

As  this  afl'ords  matter  of  glorifying  in  Christ's  suf- 
ferings, so  also  of  contentment,  patience,  comfort,  re- 
joicing, and  glorying  in  our  own  sufferings  for  Christ's 
sake. 

God  hath  appointed  sufferings  the  highway  and 
common  road  for  all  his  to  enter  into  glory  thereby. 
Acts  xiv.  22. 

As  thereby  he  maketh  the  head  conformable  to  the 
members,  ver.  14,  so  the  members  also  conformable  to 
the  head,  Philip,  iii.  10. 

Christ's  blood  was  that  holy  oil  wherewith  he  was 
anointed  to  be  a  triumphant  king  over  all  his  enemies, 
and  this  oil  is  like  that  which  was  poured  on  Aaron's 
head  and  descended  down  upon  his  body,  Ps.  cxxxiii.  2. 
It  pleased  the  Lord  that  the  holy  consecrating  oil  of 
suffering,  which  was  poured  on  Christ  our  head,  should 
descend  upon  us  his  members,  that  we  should  thus  also 
be  consecrated  and  made  heirs  of  salvation.  We 
ought  therefore  even  to  rejoice  therein,  as  kings'  sous 
when  they  are  consecrated  and  made  princes  or  dukes. 
Thus  have  the  prophets  and  apostles  done  :  they  re- 
joiced in  their  sufl'erings.  Mat.  v.  12,  Acts  v.  41. 

'  Qu.  '  Cliriat's  sufferings  anl  ignominy  turiieJ  more  to 
liis  glory'?— Ed. 


GOUGE  OX  ni-BUEWS 


[CnAP.  Jl. 


This  Christ  requirelb,  Mat.  v.  12.  Oft  do  we  read  of 
Paul's  glorying  in  his  chains,  bonds,  and  imprison- 
ment, Eph.  vi.  20,  Acts  xxviii.  20,  2  Cor.  xi.  23. 

Thus  have  martyrs  embraced  the  stake  whereat  they 
have  been  burnt  with  joy,  and  kissed  the  chains  where- 
with they  were  bound. 

Among  other  arguments  to  move  us  both  patiently 
to  bear,  and  also  joyfully  to  embrace  the  cross,  let 
this  be  thought  on,  that  it  is  the  oil  to  anoint  us  for 
a  kingdom,  and  an  honourable  rise  to  settle  us  on  a 
throne. 

Sec.  95.  0/  the  resolution  of  the  tenth  verse  of  the 
second  chapter. 

The  sum  of  this  text  is  a  reason  of  Christ's  suffer- 
ings. This  is,  1,  generally  propounded ;  2,  par- 
ticularly exemplified. 

In  the  general,  1,  the  gi-ound  ;  2,  the  equity  of  the 
point  is  declared. 

The  ground  is  in  this  phrase, '  It  became  him.'  Here 
is  implied, 

1.  The  principal  author  in  this  relative  him. 

2.  The  procuring  cause  whereby  that  author  was 
moved.     This  was  the  decency  of  the  thing,  it  became. 

The  equity  of  the  reason  is  hinted  in  a  description 
of  the  author.  He  is  described  by  his  relation  to 
creatures,  and  that  two  ways  : 

1.  As  the  supreme  end,/o/-  tcliom. 

2.  As  the  efficient,  by  uhom. 

Both  these  are  amplified  by  the  extent  of  the  cor- 
relative, all  thinps. 

In  the  particular  exemplification  is  set  down  the 
main  point,  that  Christ  sufiered.     About  it  is  declared, 

1.  A  description  of  him  that  suffereth. 

2.  A  declaration  of  the  end  of  his  suflerings. 
lie  is  described  by  two  undertakings : 

1.  By  bringing  others  to  glory. 

2.  By  being  a  Captain  of  their  salvation. 
In  the  former  three  points  are  expressed  : 

1.  Christ's  act,  bringing. 

2.  The  subjects  or  persons,  sons. 

These  are  amplified  by  their  multitude,  many. 

3.  The  end  to  which  they  are  brought,  filori/. 

The  latter  hath  reference  to  the  main  reason,  it  be- 
came God,  and  shews  what  it  was  that  became  him. 
In  setting  down  whereof  is  noted, 

1.  God's  act,  to  make  perfect. 

2.  The  person  made  perfect,  Captain  of  their  salra- 
lion.     Here  consider, 

First,  Christ's  office,  Captain. 

Secondly,  The  end  whereunto,  sah-ation.  This  is 
amplified  by  the  persons  to  whom  salvation  belongeth, 
their. 

Thirdly,  The  means  whereby  he  was  made  perfect, 
through  suffering. 

Sec.  99.  Of  the  observations  gathered  out  q/Heb.  ii.  10. 
I.   Qod  ii'fls  the  principal  author  of  Christ's  suffer- 


ings.    This  relative  him  hath  reference  to  God.     See 
Sees.  37,  78. 

II.  It  iras  most  meet  by  the  sufferings  of  the  Son  of 
God  to  save  sons  of  men.  This  phrase,  'It  became 
him,'  proves  this  point.     See  Sec.  8C. 

III.  All  things  are  for  God's  glory.  This  phrase 
for  whom  intends  so  much.     See  Sec.  89. 

IV.  All  things  are  ordered  by  God.  This  phrase 
by  whom  intends  so  much.     See  Sec.  89. 

V.  God  aimed  at  himself  in  making  and  governing 
all.  The  order  of  these  two  phrases, /or  whom  and 
by  whom,  implies  thus  much.     See  Sec.  89. 

VI.  Saints  are  sons.  So  they  are  here  called,  and 
that  in  relation  to  Christ  and  to  his  Father.  See 
Sec.  90. 

VII.  Saints'  future  estate  is  a  most  gloriotLs  estate. 
They  shall  be  brought  to  glory.     See  Sec.  93. 

VIII.  Christ  brings  saints  to  glory.  This  act  is 
here  expressly  apphed  to  him.     See  Sec.  92. 

IX.  Christ  leaves  not  his  till  they  be  settled  in  heaven, 
for  he  undertakes  to  bring  them  to  glory.     See  Sec.  94. 

X.  31any  shall  be  saved.  This  is  here  set  down 
almost  in  the  same  words.     See  Sec.  91. 

XI.  Christ  is  our  Captain.  This  is  here  taken  for 
granted.     See  Sec.  95. 

XII.  It  is  salvation  that  Christ  leadeth  his  unto.  In 
this  respect  he  is  here  styled  the  Captain  of  our  sal- 
vation.    See  Sec.  95. 

XIII.  Salvation  is  proper  to  sons.  It  is  here  styled 
their  salvation.     Sec.  90. 

XIV.  Christ's  siiferings  were  many.     See  Sec.  96. 

XV.  Christ  by  sufering  was  solemnly  advanced  to 
glory.     See  Sec.  97'. 

XVI.  Christ  by  his  sufferings  made  up  whatsoever 
u-as  requisite  to  bring  man  to  glory.     See  Sec.  97. 

Sec.  100.  Of  the  conformity  of  tlie  Son  of  God  and 
saints  in  suffering. 

Ver.  11.  For  both  he  that  sanctifieth  and  they  who 
are  sanctified  are  all  of  one:  for  which  cause  he  is  not 
ashamed  to  call  them  brethren. 

This  verse  is  here  inferred  as  a  confirmation  of 
that  which  goeth  before.  This  causal  particle,  yas, 
for,  implieth  as  much.  It  confirms  the  main  point  in 
hand,  namely,  that  Christ  was  true  man ;  and  it  is 
added  as  a  fourth  proof  thereof.     See  Sec.  1. 

It  hath  also  an  immediate  reference  to  the  last 

clause  of  the  former  verse ;   and  sheweth  a  reason, 

why  it  became  (iod  to  make  perfect  the  Captain  of  our 

salvation  through  sufferings  ;  even  because  he  and  we 

I  are  '  all  of  one." 

Herein  lielh  the  equity  of  Christ's  suflerings,  that 
therein  and  hereby  he  might  be  like  to  us.  For  '  in 
all  tilings  it  behoved  him  to  be  made  like  unto  his 
brethren,"  ver.  17.  Christ  was  herein  of  Moses  his 
mind  ;  he  would  sufl'er  affliction  with  his  people,  Heb. 
xi.  25.  He  would  not  go  another  way  to  glory  than 
they  did,  with  whom   he  was  of  one.     Thus  much 


Ver,  U. 


GOUGE  ON  HEBREWS. 


doth  the  inference  of  Christ  being  one  with  us,  upon 
his  sufferings  import. 

This  doth  exceedingly  commend  unto  us  the  love 
of  Christ,  and  it  demonstrateth  an  equity  of  our  suf- 
fering with  him  and  for  him ;  for  we  also  are  of  one 
with  him.  Hereby  shall  we  gain  assurance  to  our 
own  souls,  and  give  evidence  to  others,  that  we  are  of 
one  with  him,  namely,  by  our  willingness  to  be  con- 
formable to  him,  and  to  drink  of  that  cup  whereof  he 
hath  drunk,  as  he  said  to  his  disciples,  Mat.  xx.  23. 

Sec.  101.  Of  sanctifyinq,  and  the  divers  hinds  thereof. 

This  first  clause,  lie  tluit  sandifieth,  is  a  description 
of  Christ,  and  that  in  relation  to  the  members  of  his 
mystical  body,  who  are  said  to  be  sanctified. 

To  sanctify,  according  to  the  Latin  notation,  sancti- 
ficare  (from  whence  our  English  is  translated),  is  to 
make  holy.  So  dolh  the  Hebrew  in  the  third  conju- 
gation signify,  t^"^p^,  snnctificin-it .  The  Greek  word 
also  ayia^m,  which  the  apostle  here  useth,  intendeth 
as  much.  It  is  derived  from  a  root  that  signifieth  a 
sacred  thing,'  worthy  of  good  account,  a  thing  hon- 
oured, and  highly  esteemed,  being  freed  from  such 
blemish  as  might  dishonour  it.  The  Greek  word 
translated  holy-  is  from  the  same  root. 

To  sanctify,  is  an  act  attributed  to  the  Creator  and 
to  creatures. 

1 .  To  the  Creator,  in  reference  to  himself  and  others. 

1.  To  himself,  two  ways. 

(1.)  In  manifesting  the  excellency  of  his  power, 
justice,  and  other  attributes,  Ezek.  xxviii.  22,  and 
xxxviii.  23. 

(2.)  In  vindicating  his  righteousness  from  unjust 
imputations,  Ezek.  xxxvi.  23. 

2.  To  others. 

(1.)  In  a  real  conferring  of  holiness  upon  them,  1 
Thes.  V.  23.  Thus  each  person  in  the  sacred  Trinity 
is  said  to  sanctify,  as  the  Father,  Jude  1  ;  the  Son, 
Eph.  V.  2G  ;  the' Holy  Ghost,  llom.  xv.  IG. 

(2.)  In  setting  apart  to  sacred  employments.  Thus 
God  sanctified  bis  Son,  John  x.  36  ;  and  the  Son 
sanctified  himself,  John  svii.  19.  Thus  God  sanctified 
men,  Jer.  i.  5,  beasts,  Num.  viii.  17,  and  other  things, 
Exod.  xxix.  44,  yea,  and  times  too.  Gen.  ii.  3. 

2.  To  creatures  this  act  of  sanctifying  is  attributed, 
as  to  men  and  others.  . 

Men  arc  said  to  sanctify  God,  themselves,  other 
men,  and  other  things. 

1.  Men  sanctify  God  two  ways. 

(1.)  By  acknowledging  his  excellencies.  Mat.  vi.  9. 
(2.)  By  an  undaunted  profession  of  his  truth,  1  Pet. 
iii.  15. 

2.  Men  sanctify  themselves,  by  preparing  themselves 
to  perform  holy  services  holily,  1  Chron.  xv.  14. 

3.  Men  sanctify  other  men. 

'  S.Z,u  seu  H^s/ixi,  venero.  lude  Sym;,  res  sacra,  res  veneratione 
diyna. 

'  Uinc  iyms  aancliis,  lioly.     See  Chap.  iii.  Sec.  6. 


(1.)  By  being  God's  ministers,  in  setting  them  apart 
to  sacred  functions.  Lev.  viii.  30. 

(2.)  By  preparing  them  to  holy  services,  Exod.  xix. 
10,  1  Sam.  xvi.  5. 

(3.)  By  using  means  of  reconciliation  between  God 
and  tlacm,  Job  i.  5. 

4.  Men  sanctify  other  things. 

(1.)  By  employing  holily  such  times  and  things  as 
are  holy,  Exod.  xx.  8. 

(2.)  By  using  means  that  others  may  observe  holy 
duties  aright,  Joel  i.  14. 

(3.)  By  dedicating  and  consecrating  them  to  the 
Lord  for  his  service.  Thus  under  the  law  men  sancti- 
fied houses  and  lantls.  Lev.  xxvii.  14-lG. 

Other  things,  besides  men,  are  said  to  be  sanctified 
two  ways. 

1.  Typically,  as  sundry  rites  under  the  law,  Heb. 
ix.  18,  Mat.  xxiii.  17-19. 

2.  Ministerially,  as  the  word  and  prayer  uuder  the 
gospel,  1  Tim.  iv.  5.  The  word,  by  giving  us  a  war- 
rant for  what  we  use  or  do ;  prayer,  for  obtaining  a 
blessing  thereupon. 

Sec.  102.   Of  Christ  sancti/yinf/. 

This  act  of  sanctifying,  here  mentioned,  properly 
belongeth  to  Christ,  and  that  as  he  is  God-man,  the 
mediator  betwixt  God  and  man.  He  is  by  an  excel- 
lency and  property  styled  a  sanctifier,  '  He  that  sancti- 
fieth,'  because  in  most  of  the  fore-named  respects  he 
may  be  said  to  sanctify. 

1.  Christ,  in  reference  to  himself,  sanctifieth.  '  I 
sanctify  mj^self,'  saith  he,  John  xvii.  19.  As  the 
Father  set  him  apart,  and  deputed  him  to  be  a  priest 
and  sacrifice  for  men,  so  he  voluntarily  undertook  what 
his  Father  deputed  him  unto  :  '  He  offered  up  himself,' 
Heb.  vii.  27;  '  He  gave  himself,' Eph.  v.  2;  '  By  this 
will  are  we  sanctified,'  Heb.  x.  10. 

2.  He  sanctified  the  Lord  God  (as  we  are  enjoined, 
1  Pet.  iii.  15),  in  that  '  he  made  a  good  confession  be- 
fore Pontius  Pilate,'  1  Tim.  vi.  13  ;  I  have  glorified 
thee  on  earth,'  saith  he  to  his  Father,  as  he  was  going 
out  of  the  world,  John  xvii.  4. 

3.  He  sanctifieth  others,  and  that  sundry  ways. 
(I.)  In  setting  men  apart  to  sacred  functions,  ha 

gave  some  apostles,  and  some  prophets,  &c.,  Eph.  iv. 
11. 

(2.)  In  furnishing  men  with  gifts:  when  he  ascended 
up  on  high,  he  gave  gifts  unto  men,  Eph.  iv.  8. 

(3.)  In  purging  men  from  their  pollutions.  Hereof 
see  Chap.  i.  3,  Sees.  27-29. 

(4.)  In  enduing  them  with  sanctifying  graces  :  '  Of 
his  fulness  have  all  we  received,  and  grace  for  grace,' 
John  i.  10.  Thus  is  he  made  sanctitication  to  us,  1 
Cor.  i.  30. 

(5.)  In  being  a  means  of  reconciliation  betwixt  God 
and  us,  verse  H.  What  Job  did  to  his  children  after 
their  feastings.  Job  i.  5,  Christ  doth  continually  by  his 
intercession,  Heb.  vii.  27. 

K 


U6 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


(6.)  By  taking  us  into  a  conjugal  society  with  bim- 
Belf,  Eph.  V.  31,  32,  we  are  sanctified  to  him,  as  the 
unbeliever  is  sanctified  to  the  believer,  1  Cor.  vii.  14. 

(7.)  In  dedicating  and  consecrating  his  church  to 
God  as  first  fruits,  James  i.  18. 

The  apostle,  by  ascribing  this  act  of  sanctifying  to 
Christ,  gives  us  to  understand  that  he  is  the  author 
of  his  church's  sanctification,  1  Cor.  i.  80,  for  Christ 
is  the  only  all  sufficient  head  of  the  church.  As  all 
life,  sense,  motion  and  vigour,  descends  from  the  head 
to  all  the  members,  so  all  manner  of  spiritual  life  and 
grace  from  Christ.  '  God  gave  not  the  Spirit  by  mea- 
sure to  him,'  Johu  iii.  'Si,  for  '  it  pleased  the  Father 
that  in  him  should  all  fulness  dwell,'  Col.  i.  19.  There 
is  in  Christ's  death  a  mortifying  power,  whereby  '  our 
old  man  is  crucified  with  him,'  Horn.  vi.  6  ;  and  there 
is  in  his  resurrection  a  quickening  virtue,  that  like  as 
Christ  was  raised  up  from  the  dead,  so  we  also  should 
walk  in  newness  of  life,  Kom.  vi.  4. 

How  this  act  of  sanctifying  is  attributed  to  the  Fa- 
tber  also,  and  the  Holy  Ghost,  and  to  the  word  and 
ministers  thereof,  see  Domest.  Dut.  on  Eph.  v.  30, 
treat,  i.,  sec.  7G. 

Wo  are  the  rather  to  take  notice  of  this,  that  Christ 
undertakes  to  be  a  sanctifier,  that  in  all  our  needs  we 
may  have  recourse  to  him  for  grace.  Thus  we  are 
invited  to  do,  Isa.  Iv.  1,  Mat.  xi.  28,  John  vii.  87. 

That  we  may  receive  grace  from  Christ,  we  must  be 
well  informed  in  the  means  which  he  hath  sanctified  to 
sanctify  us.  These  are  his  holy  ordinances  :  in  special, 
his  word,  and  prayer,  1  Tim.  iv.  5.  As  we  find  any 
sanctifying  grace  wrought  in  us,  we  ought,  with  thank- 
fulness (as  the  tenth  leper  did,  Luke  xvii.  16),  to 
acknowledge  from  whence  it  cometh  ;  and  withal,  we 
ought  to  use  what  we  receive  to  the  glory  of  him  that 
hath  sanctified  us,  1  Pet.  ii.  9. 

Sec.  103.  Of  those  v-ho  are  sanctified. 
■  The  co-relative  which  answereth  to  the  fore-men- 
tioned sanctifier,  is  comprised  in  this  phrase,  '  they 
who  are  sanctified.'  This  passive  ianctifiei  sheweth 
that  this  is  a  privilege  conferred  on  them.  They  were 
not  so  by  nature,  they  were  not  so  of  themselves  ; 
even  they  were  of  the  common  stock,  of  the  polluted 
mass,  no  better  than  the  worst.  Of  such  saith  the 
apostle,  '  We  were  by  nature  the  children  of  wrath, 
even  as  others,'  Eph.  ii.  3  ;  '  Wc  ourselves  also  were 
sometimes  foolish,  disobedient,'  &c.,  Tit.  iii.  8;  in 
regard  of  natural  condition,  '  there  is  none  righteous, 
110  not  one,'  Rom.  iii.  10  ;  such  were  they  of  whom 
the  apostle  saith,  '  But  ye  are  sanctified,'  1  Cor.  vi.  11. 

This  givelh  evidence  of  the  free  grace  of  God,  and 
it  doth  much  commend  his  love.  It  is  a  means  to 
strip  us  of  all  self-boasting,  and  to  humble  us  deeply. 
It  is  an  especial  ground  of  giving  all  praise  to  God. 

The  same  word  in  the  passive,  ay/a^o'.asio/,  is  here 
used  that  was  before  in  the  active,  ayia^uv,  so  as  in 
the  same  respect  wherein  Christ  sanctificth  any,  they 


are  sanctified.  Particular  instances  are  such  as  fol- 
low : 

1.  They  are  by  Christ  set  apart  and  deputed  to  be 
kings  and  priests,  Rev.  i.  6. 

2.  They  are  by  Christ  enabled  to  those  functions 
and  services  whereunto  they  are  set  apart,  Eph.  iv.  7. 

3.  They  are  by  Christ  purged  from  their  pollutions, 
Heb.  i.  3. 

4.  They  are  endued  with  all  needful  sanctifying 
graces,  1  Cor.  i.  7,  John  i.  IG. 

5.  By  Christ  they  are  reconciled  unto  God,  Col.  i.  21. 

6.  They  are  espoused  to  Christ,  2  Cor.  xi.  2. 

7.  They  are  as  first-fruits  to  GoJ,  Rev.  xiv.  4. 
They  who  are  thus  sanctified  are  the  elect  of  God, 

called  by  the  gospel,  and  so  ti'ue  members  of  the  mys- 
tical body  of  Christ. 

Under  this  act  of  sanctifj'ing  and  being  sanctified, 
all  the  graces  whereof  here  in  Christ  we  are  made  par- 
takers are  comprised,  so  as  to  be  sanctified,  is  to  be 
perfected,  Heb.  x.  14. 

These  relatives,  sanctifier,  sanctified,  joined  toge- 
ther, give  evidence  of  a  conformity  betwixt  the  head 
and  members  of  the  mystical  body  in  holiness.  As 
the  head  is,  so  will  he  make  his  members  to  be.  As 
he  is  holy,  so  shall  they  be. 

This  is  a  great  inducement  unto  us,  to  use  the 
means  sanctified  of  God  for  efl'ecting  this  work  of 
sanctification.  For  Christ  performeth  what  he  under- 
taketh,  in  that  way,  and  by  those  means,  which  are 
sanctified  thereto.  Wherefore,  as  Christ  is  the  sancti- 
fier, so  use  the  means  wherein  he  useth  to  sanctify ; 
'  aud  as  he  which  hath  called  you  is  holy,  so  be  ye  holy 
in  all  manner  of  conversation,'  1  Pet.  i.  15. 

Sec.  104.  0/  the  Son  of  God  and  sons  of  men  being 
one. 

The  two  fore-mentioned  relates,  sanctifier  and  sancti- 
fied, are  said  to  be  '  all  of  one.'  The  Greek  word  in  the 
case  here  used,  s;  hoz,  and  translated  of  one,  is  com- 
mon to  all  genders.  Some,  therefore,  take  it  in  the 
masculine,  and  refer  it  to  God,  as  if  this  were  the 
meaning.  The  Son  of  God  and  saints  are  all  of  God. 
This,  in  the  general  matter,  is  a  truth,  but  not  a  truth 
pertinent  to  the  point  in  hand  ;  for  the  apostle  allegeth 
here  this  union  as  a  reason  why  Christ  was  man,  and 
sufliered  for  such  and  such,  namely,  because  he  and 
they  were  '  of  one.'  But  it  cannot  be  truly  said  that 
he  was  man,  and  died  for  all  that  were  of  God,  in  that 
they  had  their  being  of  God.  In  this  sense,  not  only 
men,  but  angels  also,  and  all  other  creatures  (for  whom 
Christ  neither  took  upon  him  man's  nature,  nor  un- 
dertook to  suffer),  are  of  God. 

Others  apply  this  one  to  Adam,  of  whom,  as  concern- 
ing the  flesh,  Christ  came,  Luke  iii.  23,  88.  This  also 
is  a  truth  ;  but  I  suppose  it  to  be  more  agreeable  to 
the  apostle's  scope  to  take  this  particle  oj  one  in  the 
neuter  gender,  as  if  it  were  thus  expressed,  '  of  one  ■ 
stock,'  and  that  for  these  two  reasons  :  j 


Ver.  1].] 


GOUGE  ON  HEBREWS. 


1.  The  Greek  particle  sx,  translated  of,  is  properlj' 
a  note  of  the  material  cause. 

2.  This  must  have  reference  to  the  sanctified  as  well 
as  to  the  sanctifier  ;  for  '  all  are  of  one.'  As  the  sancti- 
fier  is  of  the  same  stock  whereof  the  sanctified  are, 
so  the  sanctified  of  the  same  whereof  the  sanctifier. 

In  the  former  respect,  that  human  nature  whereof 
the  sanctified  are  is  the  stock  whereof  Christ  also  is  ; 
and  the  spiritual  nature  whereof  Christ  is  (called  the 
divine  nature,  2  Peter  i.  4),  is  the  stock  whereof  the 
sanctified  are.  In  this  respect  such  are  said  to  be  '  of 
Christ's  flesh  and  of  his  bone,'  Eph.  v.  26,  which 
phrase  is  mystically  and  spiritually  to  be  taken.  In 
relation  to  this  spiritual  being,  sanctified  ones  are 
styled  spirit,  John  iii.  6  ;  and  they  are  said  to  be  '  in 
the  Spirit,'  to  be  '  after  the  Spirit,'  to  '  mind  the  things 
of  the  Spirit,'  and  to  '  walk  after  the  Spirit;'  and  the 
Spirit  is  said  to  '  dwell  in  them,'  Rom.  viii.  4,  5,  9. 

Of  this  mystical  union  betwist  Christ  the  sanctifier, 
and  saints  the  sanctified,  see  more  in  Domest.  But. 
on  Eph.  V.  30,  treat  i.  sec.  70,  &c. 

This  general  particle  all,  'xavnc,  as  it  includes  the 
bead  and  the  body,  so  it  compriseth  under  it  all  the 
members  of  that  body.  If  it  had  reference  to  the 
head  and  body  only  as  to  two  distinct  parts,  he  would 
have  said  both  are  of  one,  rather  than  all,  for  all  com- 
priseth more  than  two.  But  because  the  body  con- 
sisteth  of  many  members,  and  all  the  members  are 
sanctified,  he  fitly  and  properly  useth  this  general  all, 
and  thereby  gives  us  to  understand  that  all  that  are 
Christ's  are  partakers  of  the  same  spiritual  being. 

This  is  evidenced  by  Christ's  prayer,  '  that  they  all 
may  bo  one,'  kc,  John  xvii.  21.  The  metaphors 
whereby  the  union  betwixt  Christ  and  saints  is  set  out, 
give  further  proof  hereof,  as  head  and  members,  1  Cor. 
xii.  12,  vine  and  branches,  John  xv.  5,  shepherd  and 
sheep,  John  x.  14.  Now,  members,  branches,  and 
sheep  are  all  of  one  ;  so  are  brethren  also,  which  title 
is  used  in  this  verse. 

This  union  of  all  should  work  unity,  unanimity, 
amity,  charity,  sympathy,  and  condescension  to  them 
that  are  of  low  estate,  and  a  willingness  to  be  conform- 
able to  them  that  suffer  for  Christ  and  his  gospel's 
sake.     Of  this  mind  was  Moses,  Heb.  xi.  25. 

Sec.  105.   Christ's  doing  things  tiponjust  cause. 

From  the  fore-mentioned  union  of  Christ  and  saints, 
the  apostle  maketh  this  inference  :  '  For  which  cause 
he  is  not  ashamed  to  call  them  brethren.'  Because  he 
and  saints  were  of  one,  he  called  them  brethren. 

This  note  of  inference, /or  tohirh  cause,  sheweth  that 
Christ  would  do  what  he  had  cause  and  reason  to  do. 
Christ  being  sent  to  save  that  which  was  lost.  Mat. 
sviii.  11,  and  to  give  his  life  a  ransom  for  many.  Mat. 
XX.  28,  for  this  cause  he  would  not  desire  to  be  freed 
from  that  hour,  John  xii.  28. 

For  this  cause  he  acknowledged  before  Pontius  Pilate 
that  he  wasa  king,  Johnxviii.  37.    Forthis  cause  Christ 


147 


to  God  among  the  Gentiles,  Eom.  xv.  9  ;  for 
this  cause  is  he  the  mediator  of  the  New  Testament, 
Heb.  ix.  15. 

Were  we  of  this  mind,  how  many  excellent  works, 
much  tending  to  God's  gloi-y,  our  own  and  others' 
good,  would  be  willingly  performed,  which  are  now 
wholly  omitted  !  Most  are  so  far  from  being  of  Christ's 
mind  herein,  as  they  do  the  things  that  are  evidently 
without  cause  :  '  They  transgress  without  cause,'  Ps. 
XXV.  3.  David  much  complaineth  of  wrongs  done  to 
him  without  cause,  Ps.  xxxv.  7,  and  Ixix.  4,  and  cix. 
3,  and  cxix.  78,  161.  Christ  maketh  such  a  com- 
plaint, John  XV.  25. 

Let  us  advisedly  and  seriously  consider  what  cause 
there  is  for  us  to  do  such  and  such  things,  and  as  there 
is  cause,  do  them. 

Sec.  106.   Of  Christ  and  saints  being  brethren. 

In  that  which  is  here  inferred  one  thing  is  taken 
for  grant,  another  is  expressed  as  a  consequence  fol- 
lowing thereupon. 

The  thing  taken  for  grant  is  a  relation  betwixt 
Christ  and  saints ;  namely,  that  they  are  brethren. 

Of  the  divers  acceptions  of  this  word  brother,  see 
Chap.  xiii.  Sec.  8. 

The  relation  betwixt  the  Son  of  God  and  sons  of  men 
is  a  mixed  relation,  partly  natural,  partly  spiritual. 

Natural  is,  that  the  Son  of  God  became  a  son  of 
man,  descending,  according  to  the  flesh,  from  the 
same  stock  that  we  do,  even  from  Adam,  Luke  iii. 
23,  38. 

Spiritual  is,  that  sons  of  men  are  made  partakers  of 
the  divine  nature ;  for  in  that  vei-y  respect  wherein 
'  he  that  sanctifieth  and  they  who  are  sanctified  are  of 
one,'  they  are  also  brethren. 

Thus  this  relation  is  properly  betwixt  Christ  and 
saints;  for  though  Christ  assumed  the  common  nature 
of  man,  yet  all  men  are  not  made  partakers  of  the 
divine  nature.  This  is  proper  to  the  regenerate,  who 
are  born  again,  and  that  of  God,  John  i.  13,  and 
adopted  as  children  into  God's  family,  which  is  the 
church. 

Of  such  as  these  saith  Christ,  '  Behold  my  brethren,' 
Mat.  xii.  49 ;  '  Tell  my  brethren,'  Mat.  xxviii.  10  ; 
'  Go  to  my  brethren,'  John  xs.  17  ;  and  more  gene- 
rally at  the  last  day  Christ  giveth  this  title  brethren  to 
all  his  elect,  whom  he  setteth  at  his  right  hand. 
Mat.  XXV.  40. 

As  this  gives  evidence  of  the  low  condescension  of 
the  Son  of  God,  so  also  of  the  high  exaltation  of  sons 
of  men  ;  for  the  Son  of  God  to  be  a  brother  to  sons 
of  men  is  a  gi-eat  degree  of  humiliation,  and  for  sons 
of  men  to  be  made  brethren  with  the  Son  of  God  is 
an  high  degree  of  exaltation  ;  for  Christ's  brethren  are 
in  that  respect  sons  of  God,  heirs  of  heaven,  or  kings, 
not  earthly,  but  heavenly ;  not  temporary,  but  ever- 
lasting kings. 

Behold  the  honour  of  saints.     Men  count  it  an 


[Chap.  II. 


honourable  privilege  to  be  allied  to  honourable  per- 
sonages. Such  matches  are  much  aflected.  But  all 
alliance  with  men  are  but  baseness  to  this.  Who  can 
sufficiently  declare  the  excellency  of  the  Son  of  God. 
Besides,  this  is  no  titular,  but  a  real  privilege.  By 
virtue  hereof  God  is  our  Father,  John  xx.  17;  we 
have  a  right  to  all  that  is  Christ's,  1  Cor.  iii.  22;  and 
we  are  co-heirs  with  Christ,  of  the  heavenly  inherit- 
ance, Rom.  viii.  17. 

Herewith  wo  may  uphold  ourselves  against  all  the 
scoffs  and  scorns  of  the  world,  and  against  all  outward 
meanness. 

Quest.  May  we,  by  virtue  of  this  relation,  call  the 
Son  of  God  our  brother  ? 

Atts.  We  Imvo  no  example  of  any  of  the  saints  that 
ever  did  so.  They  usually  give  titles  of  dignity  to 
him,  as  Lord,  Saviour,  lialeewer,  &c.  Howsoever  the 
Son  of  God  vouchsafe  this  honour  unto  us,  yet  we 
must  retain  in  our  hearts  an  high  and  reverent  esteem 
of  him,  and  on  that  ground  give  such  titles  to  him  as 
may  manifest  as  much.  Inferiors  do  not  use  to  give 
like  titles  of  equality  to  their  superiors,  as  superiors 
do  to  their  inferiors.  It  is  a  token  of  love  in  superiors 
to  speak  to  their  inferiors  as  equals  ;  but  for  inferiors 
to  do  the  like,  would  be  a  note  of  arrogancy. 

See.  107.   Of  '  calling  brethren . 

Christ  is  said  to  call  them  brethren.  To  call,  in 
this  place,  jcwXe/V,  is  not  a  mere  nominal,  titular,  or 
complimental  word,  but  very  cmphatical.  It  implieth 
an  open  acknowledgment  of  a  thing,  and  a  free  pos- 
session thereof.  Thus  God  said  of  the  Gentiles,  '  I 
will  call  them  my  people,'  Rom.  is.  25,  that  is,  I  will 
before  all  the  world  declare  and  profess  that  they  are 
my  people,  and  acknowledge  them  for  my  own.  Thus 
is  this  word  taken,  Mat.  v.  9,  19  ;  and  in  the  nega- 
tive, saith  the  prodigal  to  his  father,  '  I  am  no  more 
worthy  to  be  called  thy  son,'  Luke  xv.  21  ;  and  Panl, 
'  I  am  not  meet  to  be  called  an  apostle,'  1  Cor.  xv.  9. 
The  prodigal  was  his  father's  son,  and  Paul  was  an 
apostle  ;  but  both  the  one  and  the  other  thought  him- 
self unworthy  to  be  acknowledged  such  as  they  were. 

Christ,  where  he  vouchsafeth  a  dignity  and  privi- 
lege, will  openly  acknowledge  it.  '  Behold  my  bre- 
thren,' saith  he  to  his  disciples.  Mat.  xii.  49.  Such  will 
he  confess  before  his  Father  which  is  in  heaven,  Jlat. 
X.  32,  and  before  the  angels  of  God,  Luke  xii.  8, 
Rev.  iii.  5.  He  giveth  a  good  proof  hereof,  sitting  on 
his  throne  of  glory,  where  he  saith  to  all  his  brethren, 
'  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom,' 
Ac,  Mat.  XXV.  34. 

Thus  ought  we  to  call  and  acknowledge  one  another 
according  to  those  relations  wherewith  God  hath  knit 
ns  one  to  another. 

Sec.  108.  Of  Christ's-  '  not  In'in,,  ashamed'  of  his 
brethren. 

To  shew  that  tlio  meanness  and  manifold  imperfec- 


tions of  children  of  men  shall  be  no  impediment  to 
Christ's  gracious  and  glorious  acknowledgment  of  them 
to  be  his  brethren,  it  is  here  further  said,  ihat  '  he  is 
not  ashamed  to  call  them  brethren.^ 

The  root,  r'o  aisyj,:,  fceilitus,  from  whence  the  Greek 
verb,  translated  ashamed,  is  derived,  signifieth  filthi- 
ness.  Thence  a  noun,  aiayjjtr},  pudor  ob  turpia,  signi- 
fying shame  at  some  unbeseeming  thing,  is  drawn ; 
as  where  Christ  saith  to  him  that  aflected  the  highest 
room,  '  Thou  begin  with  shame,  /xsr'  u.ieyjnrii,  to  take 
the  lowest  room,'  Luke  xiv.  9 ;  and  again,  '  that  the 
shame  of  thy  nakedness  do  not  appear,'  Rev.  iii.  18. 
Now  shame  is  a  disturbed  passion  upon  conceit  of 
disgrace.  From  that  noun  the)  simple  verb,  a.i<syjj- 
vo/j.ai,piidejio,  which  signifieth  'to  be  ashamed,'  ariseth. 

The  word  here  used,  i'Traieyivo/iai,  valde  pmlefio,  is 
a  compound,  and  the  composition  addeth  emphasis. 
When  it  is  affinnatively  used,  it  signifieth  to  be  much 
ashamed.  '  What  fruit  bad  you  then  in  those  things 
whereof  you  are  now  ashamed,'  IrruisyLnak  ?  Rom. 
vi.  21.  True  converts  are  much  ashamed  of  their 
sins  past.  When  it  is  negatively  used,  it  signifieth  to 
be  nothing  at  all  ashamed  ;  as  where  the  apostle  saith, 
'  I  am  not  ashamed,  i-aiayuvofiai,  of  the  gospel  of 
of  Christ,'  Rom.  i.  16.  So  it  is  also  used  in  reference 
to  sufferings  for  Christ,  2  Tim.  i.  8,  12,  IG.  This 
very  word  is  applied  to  God  in  reference  to  such  as 
bcHeved  on  him,  '  God  is  not  ashamed  to  be  called 
their  God,'  Heb.  xi.  IG.  God  was  not  at  all  ashamed 
of  that  relation  which  was  between  him  and  them  ; 
nor  is  Christ  at  all  ashamed  at  this  title  brethren,  in 
reference  to  himself  and  saints,  notwithstanding  his 
own  infinite  excellencies  and  men's  meanness,  base- 
ness, and  filthiness  in  themselves. 

This  is  one  special  point  wherein  Christ  manifesteth 
himself  to  be  '  meek  and  lowly  in  heart.' 

We  ought  to  learn  of  him  so  to  be,  Mat.  xi.  29. 
All  ages  cannot  afl'ord  such  a  pai-allel.  Abraham's 
example  in  calling  Lot  brother,  Gen.  xiii.  8  ;  and  Jo- 
seph's, when  he  was  advanced  to  be  next  unto  the 
king,  in  acknowledging  his  brethren,  Gen  xlv.  4  ;  and 
Moses,  when  he  was  accounted  Pharaoh's  daughter's 
son,  acknowledging  the  Hebrews  to  be  his  brethren, 
Exod.  ii.  11,  and  iv.  18,  were  very  rare;  but  no  mora 
comparable  to  this  of  Christ,  than  the  light  of  a  dim 
candle  to  the  bright  shining  of  the  sun. 

This  pattern  of  Christ  is  the  rather  to  be  noted,  be- 
cause it  stripped  such  as  are  ashamed  of  their  rela- 
tions to  others  of  all  excuse.  Some  husbands  are 
ashamed  of  their  wives  when  they  are  raised  to  high 
dignities  ;  some  children  in  like  cases  are  ashamed  of 
their  parents  ;  some  servants  of  tbeir  masters,  and 
so  in  other  relations.  Can  any  bo  more  highly  ad- 
vanced than  Christ  ?  Some  are  ashamed  of  the  mean- 
ness and  disparity  of  those  to  whom  'ny  some  bond  of 
relation  they  are  knit ;  might  not  Christ  have  been  in 
this  respect  much  more  ashamed  of  us  ? 

But  what  shall  we  sav  of  those  that  are  ashamed  of 


Ver.  12.] 


UUUCiE  ON  HEBREWS 


l-i!) 


Christ's  brethren,  even  in  this  respect,  because  they 
are  his  brethren,  and  make  a  sincere  profession  of  the 
true  faith  '?  Oh  more  than  monstrous  impudency  ! 
Yet  thus  are  husbands,  wives,  parents,  children,  and 
others  ashamed  of  their  wives,  husbands,  children, 
parents,  and  others,  even  because  they  profess  the 
faith,  and  are  called  Chi-ist's  brethren. 

This  respect  of  Christ  to  his  brethren  is  a  great 
encouragement  and  comfort  to  such  as  are  despised 
and  scorned  by  men  of  this  world  for  Christ's  pro- 
fessing of  them. 

The  greatest  impotency'  and  arrogancy  in  this  kind 
is  to  be  ashamed  of  Christ  himself.  Yet  it  was  fore- 
told that  some  should  hide  their  faces  from  him,  Isa. 
Hii.  3.  Fearful  is  the  doom  that  Christ  doth  thus 
denounce  against  such :  '  Whosoever  shall  be  ashamed 
of  me,  and  of  my  words,  in  this  adulterous  and  sinful 
generation,  of  him  also  shall  the  Son  of  man  be 
ashamed  when  he  cometh  in  the  glory  of  his  Father, 
with  the  holy  angels,'  Mark  viii.  38. 

Sec.  109.  Of  the  resolutions  and  observations  of 
Heb.  ii.  11. 

The  sum  of  this  verse  is  a  reason  of  Christ's  suf- 
fering in  man's  nature,  which  was  a  conformableness 
to  other  men. 

Two  points  are  herein  observable  :  1,  the  substance 
of  the  test ;  2,  a  consequence. 

In  the  substance  two  things  are  expressed :  1,  a  dif- 
ference betwixt  Christ  and  saints  ;  2,  an  union. 

The  ditierence  is,  that  one  is  an  agent,  '  he  that 
f  auctifieth ;'  the  other  a  patient,  '  they  who  are  sanc- 
tified.' 

In  this  union  is  noted,  1,  the  kind  of  it,  of  one : 
2,  the  extent,  all. 

The  kind  of  union  is  a  common  stock.  This  ad- 
mits a  double  consideration. 

1 .  The  stock  whereof  Christ  is  one  with  us ;  that  is, 
the  human  nature. 

2.  The  stock  whereof  we  are  one  with  Christ ;  that 
is,  the  divine  nature. 

The  consequence  is,  1,  generally  intimated  in  this 
phrase,  '  for  which  cause  ;'  2,  particularly  expressed. 

In  the  particular  is  noted,  1,  a  relation,  brethren  ; 
2,  a  manifestation  thereof. 

In  the  manifestation  is  set  down,  1,  the  'means 
whereby  it  was  manifested,  called  ;  2,  the  grounds  of 
manifesting  it,  not  ashamed. 

Observations  hence  arising  are  these  : 

I.  Union  is  a  cause  of  conformity.  The  causal  par- 
ticle for,  whereby  the  union  of  Christ  with  saints  is 
inferred  as  a  reason  of  his  suffering  in  man's  nature, 
intends  that  which  is  here  observed.     See  Sec.  100. 

II.  Christ  sanclifieth  men.  In  this  respect  this  style 
is  given  him,  '  He  that  sanctifieth.'     See  Sec.  102. 

III.  Saints  were  as  others.  The  word  sanc^i^ecZ  pre- 
supposeth  as  much.     See  Sec.  103. 

'  Qu.  '  Irapudency'? — Ed. 


IV.  Such  as  are  Christ's  are  sanctijiel.  This  is 
here  clearly  expressed.     See  Sec.  103. 

V.  Christ  is  of  the  same  stock  whereof  others  are. 
In  this  respect  he  is  '  of  one.'     See  Sec.  104. 

VI.  Saints  are  of  the  same  stock  whereof  Christ  is. 
In  this  respect  they  are  '  of  one.'     See  Sec.  104. 

VII.  All  saints  have  the  same  spiritual  being.  All 
are  of  one  with  Christ.     See  Sec.  104. 

VIII.  That  for  which  there  is  cause  must  be  done. 
See  Sec.  105. 

IX.  Christ  and  saints  are  brethren.     See  Sec.  106. 

X.  Christ  acknow'edgeth  such  as  are  his.  To  call 
is  to  acknowledge.     See  Sec.  107. 

XL  Christ  accounts  relations  betwixt  him  and  saints 
to  be  no  disc/race  unto  him.  He  is  not  ashamed  thereof. 
See  Sec.  108. 

Sec.  110.  Of  the  aposth-'s  testimony  from  Vs.  xxii.  22. 

Ver.  12.  Saying,  1  will  declare  thy  name  unto  my 
brethren,  in  the  midst  of  the  church  will  I  siny  praise 
unto  thee. 

This  text  is  here  alleged  as  a  proof  of  that  respect 
which  Christ  manifested  to  his  sanctified  ones,  in 
acknowledging  them  to  be  his  brethren.  The  proof 
is  taken  from  a  divine  testimony.  Of  this  kind  of 
proof,  see  Chap.  i.  Sees.  46,  65. 

The  first  word  being  a  participle,  Xtyoiv,  saying,  shew- 
eth  a  dependence  of  this  verse  on  that  which  went  im- 
mediately before,  and  such  a  dependence  as  gives  an 
evidence  of  the  truth  thereof ;  and  in  that  respect  it 
is  an  apparent  proof  of  it.  It  hath  reference  to  Christ 
calling  men  brethren  ;  for  in  this  testimony  he  doth 
expressly  call  them  so. 

This  testimony  is  taken  out  of  Ps.  xxii.  22.  That 
psalm  is  a  most  clear  prophecy  of  Christ.  Many  pas- 
sages therein  are  directly  applied  to  Christ  in  the  New 
Testament ;  as, 

1.  This  clause  in  the  very  beginning  of  the  psalm, 
'  My  God,  my  God,  why  hast  thou  forsaken  me  ?' 
Mat.  xxvii.  46. 

2.  This  in  the  seventh  verse,  '  All  they  that  see 
me  laugh  me  to  scorn  ;'  they  '  shake  the  head,'  Mat. 
xxvii.  39. 

3.  This  in  the  eighth  verse,  '  Ho  trusted  in  the  Lord, 
let  him  deliver  him,'  Mat.  xxvii.  43. 

4.  This  in  the  sixteenth  verse,  '  They  pierced  mine 
hands  and  my  feet,'  John  xix.  37,  and  xx.  25. 

5.  This  in  the  eighteenth  verse,  '  They  part  my 
garments  among  them,  and  cast  lots  upon  my  vesture,' 
Mat.  xxvii.  35. 

6.  This  in  the  two-and-twonticth  verse,  '  I  will  de- 
clare thy  name,'  &c.,  is  here  in  my  text. 

This  psalm,  as  it  sets  out  the  sufi'erings  of  Christ 
to  the  full,  so  also  his  three  great  offices.  His  sufferings 
are  copiously  described  fi-om  the  beginning  of  the  psalm 
to  ver.  22. 

The  prophetical  office  of  Christ,  from  ver.  22  to  ver. 
25. 


l.-iO 


GOUGE  ON  HEBREWS 


[Chap.  II. 


That  which  is  foretold  about  his  vows  (ver.  25,) 
hath  respect  to  his  priestlj'  function.  lu  the  rest  of 
the  psahii  the  kingly  office  of  Christ  is  set  forth. 

All  the  distinct  points  of  that  psalm  were  accom- 
plished in  Christ.  It  is  g;»thored  from  the  title,  that 
this  psalm  was  to  be  sung  every  morning  in  the 
temple,  to  support  the  hope  of  God's  people  in  the 
promised  Slcssiah. 

This  testimony  therefore  is  most  pertinently  pro- 
duced to  prove  the  point  in  hand,  and  Christ  himself 
is  here  brought  in  to  be  the  utterer  and  publisher 
thereof,  as  an  evidence  that  he  called  men  his  brethren. 

As  this  testimony  proves  that  point  in  particular, 
BO  in  general  it  proves  the  main  point,  that  Christ 
was  man  ;  and  it  points  at  Christ's  prophetical  office, 
for  which  it  was  requisite  that  he  should  be  man,  as  it 
was  foretold,  Deut.  xviii.  18.  Thus  it  is  a  fifth  argu- 
ment to  demonstrate  that  point.     See  Sec.  1. 

It  doth  withal  render  a  reason  why  it  was  requisite 
that  the  Son  of  God  should  be  a  son  of  man,  namely, 
that  he  might  'declare  God's  name  unto  his  brethren,' 
■who  were  sons  of  men. 

In  quoting  this  testimony,  the  apostle  holds  close 
to  the  words  of  the  prophet.  A  little  difl'erence  there 
is  in  our  English  translation,  but  that  little  is  more 
than  needed.  For  'congregation,'  here  is  'church;' 
both  these  words  intend  one  and  the  same  thing.  For 
'  praise,'  here  is  '  sing  praises.'  The  Hebrew  word 
signifieth  both.  The  psalms  which  used  to  be  sung 
have  their  name  from  this  root.' 

There  is  in  one  word  a  difl'erence  betwixt  the  LXX 
and  the  apostle,  but  the  word  in  the  one,  hrijr,au(Lai,  and 
the  other,  arrayyikH,  signifieth  one  and  the  same  thing. 

Sec.  111.  0/ Christ's  dechninrj  God. 

The  word  dnayyikSi,  which  the  apostle  here  usoth, 
translated  declare,  is  more  cmphatical  than  birr/r,<!o!J.ai, 
that  which  the  LXX  useth.  This  is  a  compound 
word.  The  simple  verb  ayyi'hXu  signifieth  to  make 
known  or  declare.  From  it  is  derived  the  word 
angel,  ayyiXot,  which  in  the  general  signifieth  a  mes- 
senger sent  to  declare  his  mind  who  sent  him. 

The  verb  admits  sundry  compositions,  every  of 
which  adds  much  emphnsis.     As, 

1.  To  explain,  or  clearly  and  fully  to  declare  a 
thing. '  When  the  Messiah  Cometh,  he  will  tell,  a.\iayytXu, 
us  all  things,'  John  iv.  25,  namely,  fully  and  clearly. 

2.  To  divulge  and  spread  abroad.  '  That  my  name 
might  be  declared,  iiayyiXrj,  throughout  all  the  eai'th,' 
Rom.  ix.  17. 

8.  To  celebrate  or  shew  forth.  '  Ye  do  shew, 
xaTayy'OXiTi,  the  Lord's  death,'  1  Cor.  xi.  20. 

4.  To  shew  forth  or  make  evident.  'Show  forth, 
f^ayytiXriTi,  the  praises  of  God,'  1  Pet.  ii.  9. 

5.  To  profess  :  openly  and  freely  to  declare.  '  Pro- 
fessing, iiTayyt\\ofx.iKxi;,  godliness,'  1  Tim.  ii.  10;  and 
to  promise.     '  God  promised,'  Tit.  i.  2. 

'  Dvnn  ab  77n  in  Hiphil.  Laudavil  tancle. 


6.  To  command  or  enjoin.  'I  command,'  'za^ayy'O.Ku, 
saith  the  apostle,  1  Cor.  vii.  10. 

7.  To  shew  beforehand,  or  foretell,  'rreoxaTtiyyuXi, 
Acts  iii.  13-24. 

8.  Among  other  compounds,  that  which  is  here 
used  by  the  apostle  wants  not  his  emphasis,  for  it 
imports  a  declaring  of  that  which  is  for  that  end  re- 
ceived. This  is  the  word  which  Christ  useth  to  John's 
disciples.  'Shew,  a.rra.yyii}.aTe,  John  again  those 
things  which  yc  do  hear  and  see,'  Mat.  xi.  4.  This 
also  is  the  word  which  the  apostle  twice  useth  in  this 
manner :  '  We  have  seen  it,  and  shew  it  unto  you. 
That  which  we  have  seen  and  heard  declare  wo  unto 
you,'  1  John  i.  2,  3. 

Two  points  arc  here  intended  under  the  full  sense 
of  this  phrase,  '  I  will  declare.' 

1.  Christ  had  from  another  that  which  he  delivered 
to  others.  The  preposition  a-o,  with  which  the  Greek 
verb  is  compounded,  implieth  as  much,  and  other 
places  of  Scripture  do  expressly  shew  who  that  other 
was,  namely,  he  that  sent  him,  even  his  Father.  For 
thus  saith  Christ :  '  My  doctrine  is  not  mine,  but  it  is 
his  that  sent  me,'  John  vii.  16  ;  and  '  I  speak  to  the 
world  those  things  which  I  have  heard  of  him  that 
sent  me  ;  as  the  Father  hath  taught  me,  I  speak  these 
things,'  John  viii.  26-28.  This  is  to  be  taken  of 
Christ  as  God's  minister  and  messenger,  and  that  in 
our  nature. 

2.  Christ  concealed  not  that  which  his  Father 
appointed  him  to  make  known  ;  he  declared  it.  The 
psalmist  by  way  of  prophecy  bringeth  in  Christ  affirm- 
ing as  much  of  himself,  thus,  'I  have  preached 
righteousness,'  &c.  I  have  not  hid  thy  righteousness 
within  my  heart ;  I  have  declared  thy  faithfulness 
and  thy  salvation  :  I  have  not  concealed  thy  loving- 
kindness  and  thy  truth,'  Ps.  xl.  9,  10.  Yea,  Christ 
himself  pleadeth  this  as  an  evidence  of  his  faithfulness 
to  his  Father,  while  he  was  on  earth,  thus,  '  I  have 
manifested  thy  name  unto  the  men  which  thou  gavest 
me,'  etc.,  'for  I  have  given  unto  them  the  words  which 
thou  gavest  me,'  John  xvii.  6-8.  For  indeed  this  is 
an  especial  point  of  faithfulness,  and  '  Christ  was 
faithful  to  him  that  appointed  him,'  Heb.  iii.  2. 

In  both  these  is  Christ  a  precedent  and  pattern  to 
us,  and  we  ought  in  both  these  to  be  faithful  to  him 
that  hath  appointed  us.  See  The  ]\'hole  Armour  of 
God,  on  Eph.  vi.  19,  treat,  iii.  part  vii.  sec.  180,  &c. 

Sec.  112.  Of  Christ's  declaring  God's  name  in  man's 
nature. 

That  which  Christ  declared,  is  here  said  to  be  the 
name  of  God,  for  it  is  God,  even  his  Father,  to  whom 
Christ  here  saith,  '  I  will  declare  thy  name.'' 

Under  the  name  of  God  is  comprised  everything 

whereby  God  hath  made  himself  known  unto  us.     See 

more  of  God's  name  in  my  Explanation  of  the  Lord's 

Prayer,  entitled,  A  Guide  to  go  to  God,  sees.  20,  21. 

■  Of  name  of  God,  see  Chap.  xiii.  15,  Sec.  144. 


^     I 


Ver.  12.] 


GOUGE  ON  HEBREWS. 


This  phrase,  /  will  declare  llnj  name,  impHeth  that 
Christ  maketh  known  whatsoever  is  meet  to  be  known 
of  God,  so  much  of  God's  excellencies,  and  so  much 
of  his  counsel  as  is  to  be  known.  Thus  is  this  title 
name  used,  John  xvii.  6,  26.  That  which  the  apostle 
saith  of  himself,  might  Christ  say  most  properly,  and 
in  the  largest  extent,  '  I  have  not  shunned  to  declare 
all  the  counsel  of  God,'  Acts  xx.  27.  For  this  end  did 
Christ  take  upon  him  to  be  the  prophet  of  his  church, 
and  that  in  our  nature.  He  was  that  prophet  in  two 
respects. 

1.  Because  none  else  knew  the  name  of  God  ;  none 
else  knew  God's  excellencies  and  God's  counsels. 
Thus  much  is  intended  under  this  phrase,  '  No  man 
hath  seen  God  at  any  time,'  John  i.  18  ;  and  under 
this,  '  No  man  in  heaven,  nor  in  earth,  neither  under 
the  earth,  was  able  to  open  the  book,  neither  to  look 
thereon,'  Rev.  v.  3. 

2.  Because  Christ  to  the  full  knew  all ;  '  for  in  him 
are  hid  all  the  treasui-es  of  wisdom  and  knowledge,' 
Col.  ii.  3  ;  thereupon  it  is  said,  '  The  only  begotten 
Son  which  is  in  the  bosom  of  the  Father,  he  hath  de- 
clared him,'  John  i.  18;  and,  'He  hath  prevailed  to 
open  the  book  and  to  loose  the  seven  seals  thereof,' 
Rev.  V.  5-9. 

This  Christ  did  in  our  nature,  because  we  were  not 
able  to  endure  the  brightness  of  the  divine  Majesty  to 
speak  unto  us  :  witness  the  affrightment  of  the  Israel- 
ites at  hearing  God's  voice  in  delivering  the  law,  Exod. 
XX.  19.  This  reason  is  rendered  of  God's  making  his 
Son  a  prophet  in  our  nature,  Deut.  xviii.  15,  16. 

Of  the  difference  betwixt  Christ  and  others  declar- 
ing God's  will,  see  Chap.  i.  Sec.  14. 

The  duty  hence  arising  is  expressly  laid  down  by 
Moses,  thus  :  '  Unto  him  ye  shall  hearken,'  Deut.  xviii. 
15  ;  and  by  God  himself  thus,  '  Hear  ye  him,'  Mat. 
xvii.  5.  See  more  hereof  Sec.  5  ;  and  Chap.  iii.  1,  Sec. 
25  ;  and  ver.  7,  Sees.  77,  78. 

How  can  we  now  hear  Christ  ? 

Alls.  1.  Many  of  Christ's  sermons  and  instructions 
are  recorded  by  the  evangelist,  so  as  in  well  heeding 
them  we  hear  Christ. 

2.  Christ  instructed  his  apostles  in  all  things  need- 
ful for  his  church  to  know.  For  thus  saith  he  to 
them,  '  All  things  that  I  have  heard  of  my  Father,  I 
have  made  known  unto  you,'  John  xv.  15  ;  and  Christ 
commanded  his  apostles  '  to  teach  people  to  observe  all 
things  whatsoever  he  had  commanded  them,'  Mat. 
xxviii.  20  ;  and  so  they  did,  ver.  3,  1  John  i.  3.  Yea, 
Christ  gave  pastors  and  teachers  after  them,  and  en- 
dowed them  with  gifts  sufficient  for  the  building  up  of  his 
church,  Epb.  iv.  11, 12  ;  and  these  stand  in  Christ's 
stead,  2  Cor.  v.  21 ;  and  Christ  speaks  in  them,  2  Cor. 
xiii.  3.  Hereupon  saith  Christ,  '  He  that  receiveth 
whomsoever  I  send,  receiveth  me,'  John  xiii.  20.  Thus 
we  see  how  Christ  may  be  hearkened  unto  in  all  ages, 
even  to  the  end  of  the  world. 

Of  Christ's  being  a  preacher,  see  ver.  8,  Sees.  22-24. 


Sec.  113.  Of  appropriating  Chnst's  prophetical  office 
to  his  brethren. 

The  special  persons  for  whom  Christ  was  a  prophet 
are  styled  brethren,  and  that  in  relation  to  Christ 
himself ;  for  thus  he  himself  calls  them.  Of  this  rela- 
tion, see  Sees.  106,  107. 

Express  mention  is  here  made  of  this  relation,  to 
shew  who  they  be  for  whom  in  special  Christ  took 
upon  him  to  be  a  prophet,  namely,  for  his  spiritual 
kindred.  These  are  the  babes  to  whom  the  mysteries 
of  the  gospel  are  revealed.  Mat.  xi.  25  ;  these  are 
they  to  whom  it  is  '  given  to  know  the  mysteries  of 
the  kingdom  of  heaven,'  Mat.  xiii.  11  ;  these  are  they 
of  whom  Christ  in  his  preaching  said,  '  Behold  my 
mother  and  my  brethren,'  Mat.  xii.  49.  For  these 
and  these  alone  are  given  to  Christ.  Of  these  thus 
saith  Christ,  '  I  have  manifested  thy  name  unto  the 
men  which  thou  gavest  me  out  of  the  world ' ;  '  I  have 
given  unto  them  the  words  which  thou  gavest  me.'  '  I 
have  declared  unto  them  thy  name,  and  will  declare  it,' 
John  xvii.  6,  8,  26. 

Quest.  Why  did  Christ  himself  preach  to  all  of  all 
sorts  ?  and  why  commanded  he  his  disciples  '  to  teach 
all  nations,  and  to  go  into  all  the  world,  and  preach  the 
gospel  to  every  creature  ? '  Mat.  xxviii.  19,  20,  Mark 
xvi.  15. 

Ans.  For  his  elect's  sake,  which  were  here  and  there 
in  every  place  mixed  with  reprobates,  as  good  corn  is 
mixed  with  tares,  and  solid  grain  with  chaff.  The  elect 
only  receive  the  benefit  of  Christ's  prophetical  office  ; 
others  are  more  hardened  thereby.  Mat.  xiii.  13-15. 

Hereby  such  as  are  kindly  and  effectually  wrought 
upon  by  the  ministry  of  the  gospel,  wherein  Christ's 
prophetical  office  is  executed,  may  know  that  they  are 
Christ's  brethren,  chosen  of  God,  given  to  the  Son  of 
God,  heirs  of  eternal  Ufe. 

Sec.  114.  Of  Christ's  prophetical  office  setting  forth 
God's  praise. 

Another  branch  of  Christ's  prophetical  office  is  thus 
set  down  :  '  In  the  midst  of  the  church  will  I  sing  praise 
unto  thee.' 

The  addition  of  this  clause  to  the  former,  gives  us 
to  understand  that  Christ's  prophetical  office  tended 
to  the  setting  forth  of  the  praise  of  God,  as  well 
as  to  the  instructing  of  men  in  God's  will.  Here- 
upon saith  Christ  to  his  Father,  when  he  was  going 
out  of  the  world,  '  I  have  glorified  thee  on  earth,'  John 
xvii.  4. 

As  his  love  to  man  moved  him  to  undertake  the 
former,  so  his  zeal  of  God's  glory  put  him  on  to  the 
latter. 

Those  two  duties,  of  mstructing  man,  and  praising 
God,  belong  to  all  faithful  prophets  of  the  Lord,  and 
they  ought  to  aim  at  both.  Yea,  they  are  both  so 
linked  together,  as  they  can  hardly,  if  at  all,  be 
severed.  For  he  that  declareth  God's  name  aright 
unto  men,  doth  therein  set  forth  God's  praise  ;  and 


COLliE  ON  HKBUi;\\> 


[C. 


he  whose  heart  is  set  upon  setting  forth  God's  praise, 
will  declare  his  name  to  men,  because  thereby  God's 
praise  is  set  forth. 

Sec.  115.  Of  situjing  praise. 

This  phrase,  I  iidl  siivj  praise,  is  the  interpretation 
of  one  Greek  word.  The  root,  u/jlhiv,  celcbrare,  signi- 
fieth  to  celebrate  one's  praises.  Thence  proceedeth 
a  noun,  '6/ivo;,  which  signifieth  an  hymn  or  song  in 
in  one's  praise.  The  heathen  used  to  set  out  an  ac- 
curate form  of  praises,  especially  of  the  praises  of 
their  gods,  under  this  word  hijmti.  It  is  twice  used 
in  the  New  Testament,  Eph.  v.  19,  Col.  iii.  IC.  And 
in  both  places  it  is  joined  with  psalms  and  spiritual 
songs.  Psalms,  ■J^d^./i.ot,  were  such  as  are  found  in 
the  book  of  Psalms  ;  hymns,  y,u,toi,  such  as  were 
composed  in  special  for  the  praise  of  God  ;  songs, 
didai,  such  as  were  metrically  and  artificially  penned. 
Because  such  songs  for  the  most  part  were  light  and 
lascivious,  he  addeth  this  epithet,  '  spiritual,'  to  teach 
Christians  to  take  heed  of  wanton  songs. 

From  that  noun  Iti/nni,  the  verb  here  used  by  the 
apostle,  VIJ.HT11,  is  raised.     It  implieth  two  things  : 

1.  The  matter  of  duty,  which  is  the  setting  forth  of 
God's  praise. 

2.  The  manner  of  praising  him,  cheerfully,  melo- 
diously, with  singing. 

Of  praising  God,  namely,  what  it  is  to  praise  him, 
for  what  he  is  to  be  praised,  and  why  this  duty  is  to 
be  performed,  see  my  ^.i-yj/dHfl/fon  o/the  Lord's  Fraijer, 
entitled,  .-1  Guide  to  go  to  God,  sees.  238-240. 

Of  solemn  praise  and  manifestation  thereof,  and  un- 
satisliedness  therein,  see  The  Saints'  Sacrifice,  on  Ps. 
cxvi.  12,  sees.  1,85,80,  108. 

The  prime,  principal,  and  proper  object  of  praise, 
whom  Christ  would  praise,  was  God.  It  was  God  to 
whom  he  thus  directed  his  speech,  '  I  will  praise 
Ihec'  See  The  Saints'  Sacrific.,  on  Ps.  cxvi.  12, 
sec.  79. 

St.  Paul  in  another  place  thus  bringeth  in  Christ 
performing  this  duty  :  '  For  this  cause  I  will  confess 
to  thee  among  the  Gentiles,  and  sing  unto  thy 
name.' 

Christ  in  his  lifetime  accomplished  that  which  was 
by  the  psalmist  foretold  of  him,  and  that  according 
to  the  literal  sense  of  the  word,  '  He  sang  praises  to 
God.'  The  very  word  of  the  test  is  used,  where  it  is 
said  of  Christ  and  his  disciples,  '  They  sang  an  hymn,' 
Mat.  xxviii.  30. 

This  practice  of  Christ  doth  not  only  justify  and 
warrant  this  manner  of  setting  forth  God's  praises  by 
singing,  but  also  commends  it  much  unto  us.  For 
Christ's  practice  of  an  imitable  duty  is  a  great  com- 
mendation of  that  duty.  We  are  oft  exhorted  to  be 
followers  of  him. 

As  this  duty  is  here  commended,  so  it  is  also  ex- 
pressly commanded,  Eph.  v.  19,  Col.  iii.  IG. 

Good  warrant  there  is  for  performing  this  duty  pri- 


vately, alone,  or  in  a  family,  and  publicly  in  a  con- 
gregation. 

This  direction,  '  Is  any  man  merry?  let  him  sing 
psalms,'  James  v.  13,  warrants  singing  by  one  alone. 

Paul  and  Silas  their  singing  of  psalms.  Acts  xvi.  25, 
warrants  singing  by  two  or  three  together. 

The  fore-mentioned  practice  of  Christ  and  his  dis- 
ciples singing  after  supper,  Mark  xiv.  26,  warrants 
singing  in  a  family. 

And  this  phrase,  '  When  you  come  together,  every 
one  of  you  hath  a  psalm,'  1  Cor.  xiv.  26,  impUeth 
the  Christian's  course  in  singing  psalms  publicly  in 
churches.  Hereunto  tendeth  the  mention  of  a  church 
in  this  text. 

This  manner  of  setting  forth  God's  praises,  even  by 
singing,  is  frequently  mentioned  in  the  last  book  of 
the  New  Testament,  which  foretelleth  the  then  future 
estate  of  the  Christian  church.  Rev.  v.  9,  and  xiv.  3, 
and  XV.  3. 

They  therefore  straiten  this  duty  too  narrowly  who 
restrain  it  to  the  pedagogy  of  the  Jews.  Then  indeed 
it  was  more  frequently  used,  especially  with  all  manner 
of  musical  instruments.  For  then  even  the  external 
man  needed  more  outward  and  sensible  means  of 
quickening  it. 

Singing  was  under  the  law  so  highly  accounted  of, 
as  he  that  was  said  to  be  a  man  after  God's  heart,  1 
Sam.  xiii.  14,  hath  this  title,  as  an  high  commendation 
given  unto  him,  '  The  sweet  psalmist  of  Israel,'  2  Sam. 
xxiii.  1. 

Though  singing  be  not  now  altogether  so  needful  in 
regard  of  the  external  rite  and  manner  of  quickening, 
as  it  was  under  the  law,  yet  is  it  not  under  the  gospel 
needless  or  useless.  For  though  Christians  be  men, 
in  reference  to  the  non-age  of  the  Jews,  yet  are  they 
not  made  perfect  while  here  they  live.  This  is  the 
privilege  of  those  saints  that  arc  taken  out  of  this 
world.  Thev  are  '  spirits  of  just  men  made  perfect,' 
Heb.  xii.  23. 

Where  the  apostle  exhorteth  to  be  '  filled  with  the 
Spu-it,'  he  addeth  thereupon,  '  speaking  to  yourselves 
in  psalms  and  hymns,'  itc,  Eph.  v.  18,  19.  Hereby 
he  gives  us  to  understand  that  it  comes  from  the  fulness 
of  the  Spirit,  that  men  are  enabled  to  sing  and  make 
melody  in  their  hearts  to  the  Lord. 

Many  benefits  accrue  from  this  evidence  of  the  ful- 
ness of  the  Spirit  in  us. 

1.  The  spirits  of  men  are  thereby  more  quickened 
and  cheered  ;  and  so  they  are  made  more  cheerful  and 
ready  to  praise  the  Lord.  This  makes  our  praising 
of  God  to  be  more  acceptable  to  him.  Hereupon  David 
exhorteth  to 'make  a  joyful  noise  unto  God,' Ps.  Ixxxi.  1. 

2.  Others  are  hereby  exceedingly  affectfid,  and  their 
hearts  and  spirits  stirred  up  to  give  assent  unto  our 
praises,  and  together  with  us  to  sing  and  praise  the 
Lord.  Hereupon  saith  the  apostle,  '  Speak  unto  your- 
selves in  psalms,'  Eph.  v.  19. 

8.  An  holy  zeal  of  God's  glory  is  manifested  hereby. 


Ver.  ]  2.] 


GOUGE  ON  HEBKEWS. 


and  hereby  men  testify  that  they  are  not  ashamed  to 
profess  and  set  out  the  holy  came  of  God,  so  as  many 
may  take  notice  thereof.  In  singing,  our  tongue  doth 
sound  out  aloud  the  praises  of  God.  This  holy  zeal 
did  he  express,  who  said,  '  I  will  give  thanks  unto  thee, 
0  Lord,  among  the  heathen  :  and  sing  praises  unto 
thy  name,'  Ps.  xviii.  49. 

This  being  a  lawful  and  useful  duty,  we  ought  not 
to  be  ashamed  of  performing  it.  In  churches  men  will 
sing,  because  all  or  the  most  so  do  ;  but  in  families 
how  few  do  it !  They  fear  I  know  not  what  brand  of 
preciseness  in  performing  family  duties.  They  are 
rare  Christians  that  make  conscience  of  making  their 
house  a  church.  They  who  are  negligent  herein,  keep 
away  much  blessing  from  their  house,  but  by  per- 
forming household  duties  of  piety,  God's  blessing  is 
brought  to  a  family,  as  it  was  to  the  house  of  Obed- 
Edom  while  the  ark  was  there.  The  practice  of  Christ 
in  singing  psalms  with  his  family,  is  sufficient  to  move 
us  to  do  so. 

Sec.  IIG.   Of  cheerfulness  hi  praising  God. 

By  singing  praise,  cheerfulness  in  performing  the 
duty  is  intended.  This  the  psalmist  thus  expresseth, 
'  My  mouth  shall  praise  thee  with  joyful  lips,'  Ps.  Ixiii. 
5.  Thereupon  he  exhorteth  to  '  make  a  joyful  noise 
unto  God,'  Ps.  Ixvi.  1. 

As  God  loves  a  cheerful  giver,  2  Cor.  ix.  7,  so  a 
cheerful  setter  forth  of  his  praise.  A  cheerful  per- 
formance of  duty  argueth  a  ready  and  willing  mind, 
and  this  doth  God  highly  accept :  '  Take,'  saith  the 
Lord,  '  of  every  man  that  giveth  willingly  with  his 
heart,'  Exod.  xxv.  ;  '  Whosoever  is  of  a  willing  heart, 
let  him  bring  an  oticring  to  the  Lord,'  Exod.  xxxv.  5  ; 
'  The  people  of  Israel  rejoiced,  for  that  they  offered 
willingly  :  because  with  perfect  heart  they  offered  will- 
ingly to  the  Lord  ;'  '  As  for  me,'  saith  David,  '  I  have 
willingly  offered  all  these  things  :  and  now  have  I  seen 
with  joy,  thy  people  to  offer  willingly  unto  thee,'  1 
Chron.  xxix.  9-17.  Now  praise  is  an  especial  ofl'ering 
to  be  given  to  God,  Ps.  cxvi.  17,  Heb.  xiii.  15  ;  we 
ought  therefore  in  performing  this  duty  to  quicken  up 
our  spirits,  as  the  psalmist  did,Ps.  Ivii.  7,  8. 

Sec.  117.  Of  Christ's  praisinrj  God  in  the  midst  of 
the  church. 

To  manifest  yet  further  the  holy  zeal  of  Christ  in 
praising  God,  the  place  of  his  doing  it  is  thus  set  out, 
'  in  the  midst  of  the  church.' 

The  Hebrew  and  the  Greek  word  translated  in  the 
psalm  conrjrcrjation,  and  here  church,  signify  one  and 
the  same  thing,  and  admit  a  like  notation. 

The  Hebrew  root  ?np,  conr/repare,  signifieth  to 
gather  together;  thence  a  noun,  ^np,  congref/citio,  which 
signifieth  a  congregation,  or  a  company  of  people  as- 
sembled together.  Both  verb  and  noun  are  thus  joined, 
'  They  gather  the  congregation  together,'  hnpn  17np'l 
Num.  XX.  10. 


The  Greek  root  xaXuv,  vocare,  signifieth  to  call ;  the 
compound  ixxuXih,  evocare,  to  call  out.  Thence  the 
word  here  translated  church,  ixxXr^aia.,  ccetus  erocatus, 
and  congregation.  Acts  xiii.  43,  in  general  signifieth 
an  assembly  of  people.  The  assembly  of  those  hea- 
then that  cried  up  their  Diana,  in  Greek  is  set  out  by 
the  same  name  that  is  here  translated  church,  Acts 
xix.  32,  41.  Assemblies  used  to  be  called  out  of  their 
houses  or  habitations  to  assemble  or  meet  together. 
Hereupon  when  an  assembly  is  dissolved,  every  man  is 
said  to  return  to  his  house,  1  Kings  xii.  24. 

For  the  most  part  the  Greek  word  is  by  the  pen- 
men of  the  New  Testament  appropriated  to  an  assem- 
bly of  saints,  namely,  such  as  profess  the  gospel.  Such 
assemblies  are  our  churches,  not  only  by  reason  of 
their  calling  and  coming  out  of  their  private  houses 
to  one  assembly,  but  also  by  reason  of  their  calling 
out  of  the  world,  or  out  of  that  natural,  corrupt,  and 
miserable  condition  wherein  they  were  conceived  and 
born.  In  this  respect  they  are  oft  styled,  '  The 
called,'  as  Eom.  i.  7,  1  Cor.  i.  2,  9,  Mat.  ix.  13.  For 
then  are  we  made  actual  members  of  the  church,  when 
we  are  efl'ectually  called. 

In  common  use  this  word  church  is  metonymically 
put  for  the  place  where  such  assemblies  meet.  Thus 
the  word  sijnafjogue  (which  signifieth  the  same  that 
church  doth)  is  put  for  an  assembly,  and  so  translated, 
James  ii.  2  ;  and  for  a  congregation,  Acts  xiii.  43.  It 
is  also  put  for  the  place  where  people  assemble,  as  this 
phrase  implieth,  '  He  hath  built  us  a  synagogue,'  Luke 
vii.  5. 

Here  in  this  text,  church  is  put  for  an  assembly  of 
saints. 

That  which  is  principally  here  intended  is,  that 
Christ  would  set  forth  God's  praise  publicly,  among 
the  people  of  God,  not  in  a  private  corner,  or  among 
a  few  of  them,  but  in  the  midst  of  them,  so  as  all 
might  hear.  It  was  Christ's  usual  course  to  make 
choice  of  those  places  where  most  of  God's  people 
were  assembled,  that  he  might  spread  his  Father's 
name  the  further.  When  he  was  but  twelve  years  old, 
he  sat  in  the  temple  among  the  doctors,  Luke  ii.  46  ; 
at  every  feast,  when  all  the  people  of  God  assembled 
together,  he  went  to  the  temple,  and  there  preached 
among  them  ;  he  went  also  to  their  synagogues  on  the 
Sabbath  days,  Luke  iv.  16,  because  there  many  people 
used  to  assemble  ;  the  like  he  did  at  other  times,  and 
in  other  places  where  there  were  presses  of  people, 
he  used  to  preach  unto  them,  Luke  v.  1,  Mat.  v.  1, 
Mark  ii.  2.  But  not  to  insist  on  more  particulars, 
Christ  thus  saith  of  himself,  '  I  spake  openly  to  the 
world  :  I  ever  taught  in  the  synagogue  and  in  the 
temple,  whither  the  Jews  always  resort :  and  in  secret 
have  I  said  nothing,'  John  xviii.  20. 

This  he  did  upon  very  weighty  causes.     As, 
1.  To  shew  that  he  was  not  ashamed  of  his  calling, 
or  of  his  doctrine.     He  was  not  like  those  that  'creep 
into  houses,  and  lead  captive  silly  persons,'  2  Tim.  iii. 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


16,  who  labour  to  sow  tares  of  schism  and  heresy  se- 
cretly, when  and  where  the  Lord's  seedsmen  are  absent, 
as  the  enemy  did,  Mat.  xiii.  25. 

2.  To  shew  his  desire  of  doing  the  most  good  he 
could.  The  greater  the  number  of  people  that  heard 
him  were,  the  more  might  reap  the  fruit  of  his 
labours. 

8.  To  shew  his  zeal  for  the  glory  of  his  Father. 
The  sounding  forth  of  God's  praise  in  assemblies 
among  much  people  greatly  maketh  to  God's  glory,  in 
that  many  may  thus  be  brought  to  know  God,  to  ac- 
knowledge him,  and  to  join  in  praising  him,  1  Cor. 
xiv.  25. 

The  apostles,  after  Christ's  time,  imitated  their 
master  herein :  '  Peter  and  John  went  up  together 
into  the  temple  at  the  hour  of  prayer,'  Acts  iii.  1 ;  then 
did  the  people  assemble  themselves  in  the  temple  : 
'  Paul  and  Barnabas  went  into  the  synagogue  on  the 
Sabbath  day,'  Acts  xiii.  14.  By  this  means  the 
churches  increased  exceedingly.  In  this  regard  the 
apostle  professeth  that  he  was  '  not  ashamed  of  the 
gospel,'  but  that  he  was  ready  to  preach  it  at  Kome 
also,  Rom.  i.  15,  16.  As  he  had  preached  it  in  other 
populous  places,  so  would  he  also  in  that  city,  which 
was  the  most  populous  place  of  all  the  world  at  that 
time.  We  ought  to  be  followers  of  them,  even  as  they 
also  were  of  Christ,  1  Cor.  xi.  1. 

The  foresaid  practice  of  Christ  is  of  use  to  stir  up 
people  to  frequent  public  assemblies  where  God's 
praise  is  sounded  forth,  that  so  they  may  join  with 
such  as  sing  praises  to  God,  and  reap  the  benefit  of 
the  mysteries  that  are  there  revealed  concerning  God's 
name.  Christ  hath  promised  his  presence  in  such 
places,  Mat.  xviii.  20.     See  Chap.  iii.  1,  Sec.  27. 

Sec.  118.  Of  the  apostle's  Jit  application  of  a  divine 
testimony  to  Christ. 

Ver.  13.  And  again,  I  irill  put  my  trust  in  him. 
And  again,  Behold  I,  and  the  children  which  God  hath 
given  me. 

In  this  verse  two  other  evidences  of  Christ's  pro- 
phetical office  and  of  his  human  nature  are  set  down. 
The  former  is  the  ground  of  that  encouragement  which 
Christ  had  to  hold  out  in  executing  his  office,  which 
was  his  confidence  in  God,  declared  in  a  divine  tes- 
timony ;  the  latter  is  an  eflicct  of  that  his  office. 

Because  the  manner  of  bringing  in  this  proof  is  like 
the  former  ;  both  of  them  being  taken  out  of  the  Old 
Testament,  he  thus  joineth  them  together,  '  and  again.' 
Of  this  transition  see  Chap.  i.  Sec.  77. 

In  opening  the  former  scripture,  four  questions  are 
to  be  resolved. 

1.  Whence  the  testimony  is  taken. 

2.  How  fitly  it  is  applied  to  Christ. 

8.  How  truly  it  proveth  Christ's  human  nature. 
4.  How  pertinently  it  is  inferred  on  the  execution 
of  Christ's  prophetical  office. 

For  the  first,  this  phrase,  '  I  will  put  my  trust  in 


him,'  is  in  many  places  of  the  Old  Testament,  espe- 
cially the  book  of  Psalms. 

But  there  are  two  places,  at  either  of  which,  or  at 
both  which,  the  apostle  may  have  an  eye. 

One  is  Psalm  xviii.  2,  where  the  words  of  this  text 
are  according  to  the  Jlebrew. 

Ohj.  The  Seventy  have  not  in  their  translation  of 
that  place  the  very  words  which  the  apostle  here 
useth. 

Ans.  1.  Penmen  of  the  New  Testament  do  not  al- 
ways tie  themselves  to  the  words  of  the  Seventy  ;  in- 
stance Mat.  ii.  6,  15,  18;  no,  nor  this  apostle,  in- 
stance chap.  iii.  9.  Evangelists  and  apostles  were  not 
translators  of  the  Old  Testament;  they  only  took 
proofs  out  of  the  same  ;  for  which  purpose  it  was 
enough  to  hold  the  true  sense  and  meaning  of  the 
Holy  Ghost,  though  they  expressed  it  in  other  words. 

Alls.  2.  The  very  words  which  the  apostle  useth 
are  also  used  by  the  Seventy  in  the  said  psalm,  as  it 
is  registered  2  Sam.  xxii.  8. 

The  other  place  whereunto  the  apostle  may  have  an 
eye  is  Isa.  viii.  17.  There  the  Seventy  use  the  very 
same  words  which  the  apostle  here  doth,  though  our 
English  thus  translate  them,  '  And  I  will  look  for 
him.' 

Quest.  Can  one  proof  be  taken  out  of  two  places  ? 

Alls.  Yea,  if  they  set  down  one  and  the  same  thing, 
and  that  in  the  very  same  words.  The  evangelists,  in 
quoting  a  testimony,  oft  name  prophets  in  the  plural 
number,  as  Mat.  ii.  5,  23,  John  vi.  45,  Acts  xiii.  40. 

This,  duly  weighed,  taketh  away  the  ground  of  that 
dispute  which  is  betwixt  expositors  about  the  place 
out  of  which  this  testimony  should  be  taken.  Some 
affirm  that  it  is  taken  out  of  Ps.  xviii.  2,  others  out 
of  Isa.  viii.  17.  Arguments  pro  and  con  are  brought 
on  both  sides.  But  I  suppose  that  this  dispute  might 
have  been  spared  ;  for,  to  come  to  the  second  point, 

2.  Both  the  psalmist  and  the  prophet  Isaiah  may 
be  fitly  applied  to  Christ. 

In  that  psalm  there  are  sundry  points  that  can  be 
applied  to  none  properly  but  to  Christ;  as  this,  '  Thou 
hast  made  me  the  head  of  the  heathen,'  ver.  48;  and 
this,  '  As  soon  as  they  hear  of  me,  they  shall  obey 
me  :  the  strangers  shall  submit  themselves  to  me,' 
ver.  44  ;  and  this,  'He  sheweth  mercy  to  his  anointed, 
to  David  and  to  his  seed  for  evermore,'  ver.  50. 

Besides,  these  words,  '  Therefore  will  I  give  thanks 
to  Ihee  among  the  heathen,  and  sing  praises  unto  thy 
name,'  ver.  49,  are  expressly  applied  to  Christ,  Rom. 
XV.  9. 

(Jhj.  The  title  of  Psalm  xviii.  sheweth  that  in 
special  manner  it  concerned  David,  being  his  '  song 
when  the  Lord  had  delivered  him  from  the  hand  of  all 
his  enemies,  and  from  the  hand  of  Saul ;'  and  it  is  set 
in  the  history  of  David's  life  (2  Sam.  xxii.  1,  &c.),  to 
shew  that  it  concerned  him. 

Alls.  It  cannot  be  denied  but  that  this  psalm  con- 
cerned David,  and  is  fitly  pat  among  his  acts,  for  he 


Vee.  13.] 


GOUGE  ON  HEBREWS. 


was  the  author  and  editor  thereof.  In  this  respect  it 
might  justly  have  been  registered  in  the  history  of  hia 
life,  though  it  had  been  wholly  prophetical,  even  a 
mere  prophecy  of  Christ.  Neither  can  it  be  denied 
but  that  the  title  intendeth  it  to  be  meant  of  David  ; 
for  the  psalm  is  in  part  historical,  and  concerneth 
David  himself;  yet  to  us  he  was  a  type  of  Christ. 
That  which  in  the  history  concerned  David  as  a  type, 
may  in  a  mystery  concern  Christ  as  the  truth.  Be- 
sides, that  scripture  which  in  some  parts  of  it  is  only 
historical  (as  Ps.  xl.  12),  may  in  other  parts  be  only 
prophetical,  and  appliable  to  Christ,  as  Ps.  xl.  6,  7. 
The  like  is  observed  in  2  Sam.  vii.  12-14.  As  for 
the  other  place,  namely,  Isa.  viii.  17,  that  chapter 
also  may  be  typical,  and  concern  the  prophet  who 
wrote  it,  and  Christ  also  the  truth  of  the  type.  Sun- 
dry passages  of  that  chapter  are  in  the  New  Testament 
applied  to  Christ,  as  that  in  ver.  13,  '  Sanctify  the 
Lord,'  1  Pet.  iii.  15;  and  that  in  ver.  14,  '  He  shall 
be  for  a  sanctuary,'  1  Pet.  ii.  4;  and  that  in  vers.  14, 
15,  '  He  shall  be  for  a  stone  of  stumbling,'  &c..  Mat. 
sxi.  44,  Luke  ii.  44,  Rom.  ix.  32,  1  Pet.  ii.  8 ;  and 
that  in  ver.  18,  '  are  for  signs  and  wonders  in  Israel,' 
Luke  ii.  34,  Heb.  x.  33  ;  and  that  in  ver.  18,  '  Be- 
hold I,  and  the  children  whom  the  Lord  hath  given 
me,'  here  iu  this  text.  Seeing  so  many  points  of  that 
chapter  are  applied  to  Christ,  why  may  not  this  also — 
'  I  will  put  my  trust  in  him' — which  is  in  the  midst 
of  them,  be  applied  to  him  ?  Thus  we  see  how  fit  a 
reference  this  testimony  hath  unto  Christ,  as  it  is 
taken  both  out  of  Ps.  xviii.  2,  and  also  out  of  Isa. 
xviii.  18. 

3.  It  proves  Christ  to  be  a  true  man,  in  that,  as 
other  men,  he  stood  in  need  of  God's  aid,  and  there- 
upon, as  other  sons  of  men,  his  brethren,  he  puts  his 
trust  in  God. 

4.  It  is  also  pertinently  inferred  upon  the  execution 
of  Christ's  prophetical  function,  in  that  it  shews  the 
reason  why  he  declared  God's  name  to  his  brethren, 
and  why  he  would  sing  praises  to  God  in  the  midst 
of  the  church,  and  be  neither  ashamed  nor  afraid  so 
to  do,  namely,  because  he  put  his  trust  in  God. 

Sec.  119.  Of  Christ's  putting  his  trust  in  God. 
_  The  Hebrew  word  which  the  Psalmist  useth,  HDn, 
signifieth  to  rest  upon  one,  to  be  preserved  and  kept  safe 
by  him.  The  bramble,  therefore,  in  the  parable  thus 
useth  this  word,  '  Put  your  trust  in  my  shadow,'  IDn, 
Judges  ix.  15;  a  noun  thence  derived,  nono,  is  trans- 
lated refuge,  Ps.  xlvi.  1,  and  in  sundry  other  places. 

In  Isa.  viii.  17,  another  Hebrew  word  is  used, 
*n'1p1 ;  but  that  which  signifieth  the  same  thing,  and 
by  the  Septuagint,  is  translated  as  here  in  this  text, 
and  in  2  Sam.  xxii.  3. 

The  noun  derived  from  this  verb,  nipn,  sj)es,  signi- 
fieth hope  or  trust,  and  so  it  is  oft  translated  by  our 
English,  as  Ps.  Ixxi.  5,  Job  iv.  6. 

The  Greek  phrase  used   by  the  apostle   carrielh 


emphasis,  'isoixai  m'TroiDuv  st/  aurif :  it  implieth  trust 
on  a  good  persuasion  that  he  shall  not  be  disappointed. 
It  is  translated  confidence,  Philip,  vi.  6.  Word  for 
word  it  may  here  be  thus  translated,  '  I  will  be  con- 
fident in  him.' 

The  relative  him  hath  apparent  reference  to  God, 
Ps.  xviii.  2,  Isa.  viii.  18,  so  as  Christ  himself,  being 
man,  rested  on  God  to  be  supported  in  all  his  weak- 
nesses, and  to  be  enabled  to  go  through  all  his  under- 
takings, and  well  accomplish  them. 

He  had  many  enemies,  and  was  brought  to  very 
great  straits,  Ps.  xviii.  8-5  ;  yea,  he  and  his  were 
'  for  signs  and  wonders,'  even  '  in  Israel,'  Isa.  viii.  18; 
yet  he  fainted  not,  but  put  his  trust  in  the  Lord.  His 
greatest  enemies  gave  testimony  hereunto,  saying,  '  He 
trusted  in  God,'  Mat.  xxvii.  43.  Though  they  said 
it  in  derision  and  scorn,  yet  it  was  a  truth. 

This  was  further  manifested  by  the  many  prayers 
which  time  after  time  he  made  to  his  Father,  Heb. 
ix.  7. 

He  didthe  rather  put  his  trust  in  God,  and  mani- 
fest as  much,  that  he  might,  in  his  own  example, 
teach  us  what  to  do  in  our  manifold  straits.  Thus, 
when  he  was  assaulted  by  the  devil,  he  repelled  his 
temptations  by  the  word  of  God,  Mat.  iv.  4,  vii.  10, 
that  he  might  thereby  teach  us  how  to  resist  the 
devil. 

Christ,  as  man,  well  knew  his  own  insufficiency, 
and  the  all-sufliciency  of  God.  Were  we  thoroughly 
acquainted  with  our  own  impotency,  and  well  instructed 
in  God's  omnipotency,  we  should  herein  imitate 
Christ;  and  in  testimony  thereof,  in  all  straits  fly 
unto  God,!  and  in  all  straits  pray  and  say,  as  Je- 
hoshaphat  did,  '  We  know  not  what  to  do ;  but  our 
eyes  are  upon  thee,'  2  Chron.  xx.  12. 

The  description  of  him  in  whom  Christ  putteth  his 
trust,  Ps.  xviii.  2,  and  that  before  and  after  the  mani- 
festation of  his  confidence,  declareth  the  sure  ground 
that  he  had  to  put  his  trust  in  God.  The  description 
is  set  down  in  sundry  metaphors,  as  '  rock,'  '  fortress,' 
'  strength,'  '  buckler,'  '  horn  of  salvation,'  '  high 
power,''  and  '  deliverer,'  set  out  the  impregnable 
power  of  God,  and  shew  how  sure  and  safe  a  refuge 
he  is  to  those  that  fly  to  him,  and  put  their  trust  in 
him.  See  more  hereof  in  The  Whole  Armour  of  God, 
on  Eph.  vi.  10,  sees.  4-6. 

The  inference  of  Christ's  confidence  upon  his  bold- 
ness in  singing  praise  unto  God  in  the  midst  of  the 
church,  sheweth  the  reason  of  that  his  boldness;  even 
because  be  put  his  trust  in  God. 

Confidence  in  God  drives  out  all  fear  of  man,  and 
shame  by  reason  of  man.  So  much  doth  he  testify 
who  said,  '  My  soul  trusteth  in  thee ;'  and  thereupon 
added,  '  I  will  sing  and  give  praise,'  Ps.  Ivii.  1,7; 
and  again,  '  In  God  I  will  praise  his  word,  in  God  I 
have  put  my  trust ;  I  will  not  fear  what  flesh  can  do 
unto  me,'  Ps.  Ivi.  4.  This  was  it  that  made  prophets, 
'  Qu.  '  tower  '?— Ed. 


[Chap.  II. 


apostles,  nnd  other  faithful  ministers  so  bold  as  they 
were  in  sounding  forth  God's  praises.  They  trusted 
in  God. 

Surely  we  may  try  and  prove  ourselves,  and  give 
evidence  to  others  of  our  confidence  in  God.  If  fear, 
ehame,  or  any  by  or  base  respect  to  man,  keep  us 
from  an  open  setting  forth  of  God's  praise,  we  do  not 
put  our  trust  in  God. 

Sec.  120.  OJ  the  apostles  Jit  application  of  Isa. 
viii.  18  to  Cliiist. 

The  apostle  addcth  a  third  testimony  to  prove  the 
same  point,  as  is  manifest  by  repeating  the  second 
time  this  phrase,  '  and  again.'     See  Chap.  i.  Sec.  77. 

The  testimony  is  this,  '  Behold,  I,  and  the  children 
which  God  hath  given  me.'  This,  without  all  ques- 
tion, is  taken  out  of  Isa.  viii.  18.  In  words  there  is 
a  full  agreement  between  the  Hebrew  original,  and  the 
Greek  translation  thereof,  and  the  apostle's  quotation  ; 
so  also  in  the  sense,  for  the  prophet  bringeth  in  this 
sentence  as  a  prophecy  of  Christ.  Many  things  which 
were  historically  true  of  the  prophet  in  that  chapter, 
may  typically  be  applied  to  Christ.  This  was  before 
in  part  declared.  Sec.  118,  and  may  more  fully  be 
cleared  by  taking  a  view  of  the  particular  passages  of 
the  prophet  in  that  chapter. 

In  that  chapter,  two  main  points  are  set  down. 

1.  A  denunciation  of  judgment  against  the  wicked. 

2.  A  promise  of  mercy  and  safety  to  the  righteous. 
The  former  is  set  down  from  the  beginning  of  the 

chapter  to  the  10th  verse. 

The  latter  from  thence  to  the  end  of  the  chapter. 

In  laying  down  the  promise,  the  prophet  taketh  his 
rise  from  the  highest,  safest,  and  surest  ground  of  all 
comfort,  namely,  the  proposed  Messiah,  ver.  14,  con- 
cerning whom,  he  declareth  what  should  be  the  events 
that  would  fall  out  at  his  coming,  and  that  both  in 
regard  of  the  wicked  and  of  the  righteous.  The  wicked 
should  stumble  and  fall  to  their  utter  destruction  ; 
the  righteous  should  be  established  for  ever,  ver. 
14,  15. 

For  a  further  confirmation  of  these  things  thus  fore- 
told, the  prophet  is  commanded  to  bind  up  the  word 
of  God  among  the  disciples,  that  so  it  might  be  kept 
close  from  the  incredulous  and  remain  among  the 
faithful,  ver.  IG.  Hereupon  the  prophet  profcssoth, 
that  notwithstanding  God's  just  indignation,  conceived 
against  the  house  of  Jacob,  he  will  continue  to  look 
for  help  from  the  Lord,  and  trust  in  him,  ver.  17  :  so 
did  Christ. 

To  8hew  the  ground  of  his  confidence,  Christ  is 
brought  in  offering  himself,  and  all  those  who  believed 
on  him,  unto  his  Father,  notwithstanding  that  they 
were  in  the  world  accounted  wonders  and  monsters. 

Thus  these  words  being  properly  intended  of  Christ, 
are  fitly  by  the  apostle  applied  to  him. 

Others  take  them  properly  meant  of  the  prophet 
himself,  and  that  in  regard  of  his  function,  in  which 


respect  they  may  be  applied  to  all  the  ministers  of 
God;  and  if  to  all,  then  most  especially  to  Christ,  the 
chiefest  and  head  of  all.  Thus  the  apostle's  applica- 
tion of  this  testimony  to  Christ,  may  by  just  conse- 
quence be  sound  and  good. 

I  rather  incline  to  the  former  application  of  the 
words,  by  way  of  prophecy,  for  three  especial  reasons. 

1.  Because  sundry  other  passages  of  this  chapter 
are  so  applied  in  other  places  of  the  New  Testament, 
as  was  before  shewed.  Sec.  118. 

2.  Because  the  latter  phrase  of  this  testimony — 
'  whom  the  Lord  hath  given  me' — is  oft,  and  that  very 
properly,  in  other  places  applied  to  Christ,  as  John 
vi.  89,  G5,  and  xvii.  6,  8,  9  ;  but  we  never  read  it  in 
a  spiritual  sense  spoken  of  any  other  prophet  or 
minister. 

3.  The  apostle's  allegation  and  application  is  with- 
out all  question  much  more  pertinent,  if  the  words  be 
taken  as  a  prophecy. 

Sec.  121.   Of  Christ's  being  one  with  saints. 

The  foresaid  testimony  being  applied  to  Christ, 
giveth  proof  of  his  human  nature,  and  shews  him  to 
be  one  with  us,  and  that  in  three  respects. 

1.  In  that  he  ranketh  himself  in  the  number  of 
saints,  saying,  '  Behold,  I,  and  the  children  ;'  and  so 
presenteth  himself  with  the  rest  of  God's  children  unto 
God,  as  to  a  common  Father  of  them  all;  according 
to  that  which  elsewhere  he  saith,  '  I  ascend  unto  my 
Father  and  your  Father,'  &c.,  John  xx.  17. 

2.  In  that  he  presenteth  himself  unto  God  as  his 
minister,  who  had  faithfully  fulfilled  the  task  which 
was  committed  to  his  charge.  Hereupon  it  followeth 
that  he  was  inferior  to  his  Father,  who  appointed  him 
a  prophet. 

3.  In  that  the  nature  of  relation,  intimated  in  this 
word  children,  implieth  that  he  is  of  the  same  nature 
with  them  ;  for  father  and  children,  properly  taken, 
are  all  of  the  same  nature. 

Sec.  122.  0/lhc  efficacy  of  Christ's  prophetical  office. 

Olij.  This  relative  children  may  have  reference  to 
God  the  Father  who  gave  them,  as  well  as  to  Christ 
who  bought  them. 

Ans.  It  may  not  be  denied  but  that  saints  are 
God's  children  as  they  are  regenerate,  John  i.  13, 
1  Peter  i.  3;  and  as  they  are  adopted,  Rom.  viii. 
15,  10.  But  the  prophet  and  apostle  do  both  speak 
of  Christ's  proi)hctical  office;  and,  to  shew  the  power 
thereof,  these  children  are  brought  in,  as  begotten  by 
Christ's  word  and  ministry:  and  in  this  respect  they 
ai-e  styled  children  in  reference  to  Christ. 

The  prophet  Isaiah  maketh  mention  hereof,  to 
shew,  that  notwithstanding  the  infidelity,  obstinacy, 
and  apostasy  of  the  greater  part  of  them  which  pro- 
fessed themselves  the  people  of  God,  Christ,  by  his 
gospel  should  so  work  upon  all  those  that  were  given 
nnto  him  by  his  Father,  as  they  would  all  hearken 


Ver.  13.] 


GOUGE  ON  HEBREWS. 


unto  his  voice  and  follow  him,  till,  all  being  gathered 
together,  both  he  and  they  should  be  presented  unto 
God  his  Father. 

To  this  very  purpose  is  it  here  also  applied  by  the 
apostle,  to  shew  the  power  and  efficacy  of  Christ's 
prophetical  office ;  that  notwithstanding  he  took  upon 
him  man's  weak  nature,  and  met  with  many  obstacles, 
yet  through  the  help  of  God,  in  whom  he  trusted,  he 
should  bring  many  children  with  him  to  glory. 

Sec.  123.    Of  the  manner  of  quoting  a  tc.vt. 

Concerning  the  expression  of  this  testimony,  it  may 
seem  to  be  an  imperfect  sentence,  because  the  latter 
part  set  down  by  the  prophet,  is  left  out  in  this  quota- 
tion. 

Ans.  So  much  is  quoted  as  served  to  the  apostle's 
purpose,  and  in  the  quotation  of  a  text  so  much  is 
sufficient.  Compare  Mat.  iv.  1-5,  IG,  with  Isa.  ix.  1, 
2,  and  you  may  observe  the  like.  The  apostle  quoteth 
only  these  words,  'and  to  thy  seed,'  Gal.  iii.  16, 
which  make  not  a  full  sentence,  yet  they  were  enough 
to  his  purpose. 

2.  This  sentence,  as  quoted  by  the  apostle,  is  a 
full  proposition  ;  for  this  note  of  attention,  behold, 
compriseth  under  it  that  which  maketh  the  words 
joined  with  it  a  full  proposition,  as  Mat.  xii.  18. 

3.  The  verb  substantive,  which  would  make  up  this 
sentence,  useth  to  be  understood,  and  so  it  is,  Isa. 
viii.  18. 

Sec.  124.   Of  this  particle  hfikiAA. 

This  title,  behold,  idou,  useth  to  be  prefixed  before 
remarkable  matters. 

It  is  a  note  of  demonstration,  of  attention,  of  ad- 
miration. 

1.  Where  a  matter  worthy  to  be  seen,  or  earnestly 
desired,  is  to  be  seen,  this  particle  is  premised,  as  if 
it  were  said,  Behold  it  is  here  before  you ;  or.  Behold 
it  is  here  to  be  seen.  Thus  it  declareth  the  evidence 
of  a  thing,  as  where  it  is  said,  'Behold  there  came 
wise  men  from  the  east,'  Mat.  ii.  1.  And  so  it  is  a 
note  of  demonstration. 

2.  \\Tien  a  matter  that  deserves  more  than  ordi- 
nary attention  is  delivered,  men  used  to  premise  this 
particle  behold,  as  when  Christ  uttered  that  excellent 

•  parable,  that  setteth  down  the  different  kinds  of 
hearers,  he  thus  begins  '  Hearken,  behold,'  Mat.  iv.  8. 

8.  When  a  strange  and  wonderful  matter,  that  will 
hardly  be  credited,  is  delivered,  we  thus  express  it, 
behold;  as,  'Behold  I  shew  you  a  mystery,'  1  Cor. 
XV.  51.  That  mystery  was  a  gi-eat  wonder  indeed; 
namely,  that  '  we  shall  not  all  sleep.' 

Here  the  word  behold  may  be  taken  in  all  those 
three  respects.     For, 

1.  It  doth  point  out  and  plainly  demonstrate,  who 
they  be  that  may  with  confidence  present  themselves 
to  God,  namely,  Christ  and  his  children. 

2.  It  shews  that  it  ia  a  point  well  worthy  to  bo 


marked,  that  Christ  should  take  of  sons  of  men  to  be 
his  children,  and  present  them  to  his  Father. 

8.  It  is  that  which  causeth  wonder  to  all  the  world. 

In  a  word,  this  note  behold  implieth  that  the  point 
here  noted  is  a  very  remarkable  point,  worthy  of  all 
acceptation,  1  Tim.  i.  15.  Of  all  mysteries,  the 
mysteries  that  concern  Jesus  Christ  are  the  most 
remarkable.  This  note  therefore,  behold,  is  frequently 
set  before  them,  both  in  the  Old  and  New  Testament, 
as  Isa.  vii.  14,  and  xxviii.  16,  and  xxxii.  1,  and  xlii. 
1 ;  Zech.  iii.  8,  and  ix.  9;  Mat.  xii.  41;  Luke  ii.  34; 
Jude  ver.  14  ;  Rev.  i.  7,  18.  They  are  therefore  with 
the  more  diligence  to  be  attended  unto,  and  with  the 
greater  care  to  be  heeded.     See  Sec.  5. 

Here  in  particular  this  particle,  behold,  setteth  out 
a  matter  of  admiration,  which  was  done  to  the  astonish- 
ment of  the  world.  This  is  further  manifest  by  the 
prophet's  adding  this  clause,  '  are  as  signs  and  won- 
ders.' For  the  greater  part,  even  of  those  among 
whom  Christ  exercised  his  prophetical  office,  rejected 
his  ministry.  '  He  came  unto  his  own,  and  his  own 
received  him  not,'  John  i.  11.  Yet,  notwithstanding 
the  obstinacy  of  the  greater  part,  Christ  himself  per- 
sisted in  exercising  his  function,  and  they  that  were 
given  him  of  his  Father,  hearkened  to  his  word, 
believed  and  obeyed  the  same,  and  so  followed  him, 
as  he  presented  them  with  himself  to  his  Father. 
This  was  the  wonder,  and  thereupon  it  might  well  be 
said  behold. 

Oh  that  ministers  and  people  would  so  carry  them- 
selves, as  in  this  respect  to  be  as  signs  and  wonders ; 
and  all  to  say  of  them,  behold.  When  all  flesh  was 
con'upt  before  God,  Noah  remained  upright.  Gen.  vi. 
9,  &c.  Joshua  professeth,  that  though  all  Israel 
should  serve  other  gods,  he  and  his  house  would 
serve  the  Lord,  Joshua  xxiv.  15.  Though  Elijah 
knew  none  to  remain  faithful  with  the  Lord  but  him- 
self, yet  he  remained  very  zealous  for  the  Lord,  1 
Kings  xix.  10.  When  many  that  followed  Christ 
departed  from  him,  the  twelve  disciples  abode  with 
him,  John  vi.  68.  These,  and  others  like  to  them, 
have  been  willing  to  make  themselves  signs  and  won- 
ders in  all  ages  by  cleaving  close  to  Christ. 

This  is  a  point  of  trial,  whereby  our  faithfulness 
may  be  proved.  If  we  shrink  from  Christ  for  the 
world,  as  Demas  did,  2  Tim.  iv.  10,  or  for  persecu- 
tion, as  they  who  are  resembled  to  the  stony  ground, 
Mat.  xiii.  21,  or  because  the  doctrine  of  the  gospel 
seemeth  hard  and  harsh,  as  the  Capernaitans  did, 
John  vi.  G6,  or  for  any  other  by-respect,  we  have 
not  that  courage  and  confidence,  as  may  cause  others 
to  say  of  us,  Behold. 

Sec.  125.  Of  Christ's  going  with  those  whom  he  led 
to  God. 

This  pronoun  of  the  first  person,  7,  hath  respect  to 
the  San  of  God,  who  very  elegantly,  by  a  double 
rhetorical  figure,  is  here  brought  in  speaking  to  his 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Father,  and  that  by  way  of  rejoicing  for  the  good 
success  of  his  ministry,  '  Behold  I  and  the  children,' 
&c.  As  if  be  had  said.  Here  am  I,  0  Father,  whom 
thou  didst  send  out  of  thine  own  bosom  from  heaven 
to  earth,  to  gather  thine  elect  out  of  the  world.  I 
have  done  that  for  which  thou  sendest  me,  '  Behold, 
here  am  I  and  they.' 

This  is  a  speech  of  much  confidence,  arising  from 
his  faithfulness,  crowned  with  good  success.  This 
made  him  with  much  cheerfulness  present  himself  to 
God.  Thus  did  the  two  faithful  servants  cheerfully 
appear  before  their  Lord,  to  give  up  their  account. 
Faithful  servants  may  be  assured  of  the  Lord's 
gracious  approbation  and  bountiful  remuneration.  But 
on  the  other  side,  slothfuluess  and  unprofitableness 
makes  servants  afraid  to  appear  before  their  Lord. 
See  all  these  exemplified,  Mat.  xxv.  20,  &c. 

What  an  encouragement  is  this  for  ministers  of 
God's  word  and  other  servants  of  the  Lord,  to  improve 
to  the  best  advantage  they  can,  the  talent  which  the 
Lord  hath  committed  to  them,  that  with  confidence 
they  may  say  to  God,  '  Behold  L' 

Of  Christ's  faithfulness,  sec  more  on  chap.  iii.  2. 

This  express  mention  of  himself,  'Behold  I,' 
Bheweth  that  he  would  not  send  others  to  God  with- 
out himself :  herein  he  shews  himself  to  be  that  good 
shepherd  that  '  goeth  before  his  sheep,'  John  x.  4. 
In  this  respect  he  is  styled  the  '  Captain  of  their  sal- 
vation,' ver.  10.     See  Sec.  do. 

He  would  not  leave  them  till  he  had  presented  them 
to  his  Father,  to  be  settled  in  that  inheritance  which 
he  had  purchased  for  them. 

This  is  a  worthy  pattern  for  all  that  have  a  charge 
committed  to  them,  to  abide  with  them,  to  be  an  ex- 
ample unto  them,  not  to  leave  them,  or  send  them 
away  to  the  work  of  God  themselves  alone  ;  but  to  go 
with  them,  and  hold  out  with  them,  so  as  every  one 
that  hath  such  a  charge  may  say,  as  our  head  here 
doth,  '  Behold  I.'  In  doing  this  we  shall  save  our- 
selves as  well  as  others,  1  Tim.  iv.  16.  The  apostle 
had  an  especial  care  hereof,  as  appearcth  by  this  his 
profession,  '  I  keep  under  my  body,  and  bring  it  into 
subjection,  lest  that  by  any  means,  when  I  have 
preached  to  others,  I  myself  should  be  a  cast-away,' 
1  Cor.  ix.  27. 

What  a  miserable  thing  is  it  for  ministers  to  be 
like  them  who  built  the  ark  wherein  Noah  and  his 
family  were  prescn-ed,  but  they  themselves  perished. 

To  prevent  this,  in  preaching  to  others  we  must 
preach  to  ourselves  ;  from  our  own  hearts  to  our  own 
hearts.  For  in  exercising  our  ministry  we  sustain  a 
double  person  ;  one  of  a  preacher,  another  of  a  hearer. 
They  who  so  do  in  their  approaching  to  God  will  say, 
'  Behold,  I.'  Of  inciting  ourselves  to  that  whereunto 
we  stir  up  others,  see  Sec.  4. 

Sec.  126.   0/  Christ's  bringing  others  to  God. 

The  Lord  Christ  thought  it  not  enough  to  present 


himself  to  his  Father,  but  he  brings  others  also,  whom 
he  joins  with  himself  by  this  copulative  and.  Thus 
in  that  powerful  prayer  which  at  his  going  out  of  the 
world  he  made  to  his  Father  for  himself,  he  joins 
those  whom  his  Father  had  given  unto  him,  and  saith, 
'  I  pray  for  them  which  thou  hast  given  me,  for  they 
are  thine.'  '  Neither  pray  I  for  these  alone  (meaning 
his  disciples),  but  for  them  also  which  shall  believe 
on  me  through  their  word,'  John  xvii.  9,  20. 

For  their  sake  Christ  came  into  the  world.  For 
their  sake  he  sanctified  himself,  John  xvii.  19.  For 
their  sakes  he  became  poor,  2  Cor.  viii.  9.  For  their 
sakcs  he  did  and  endured  what  he  did  and  endured. 
See  Sec.  83. 

Herein  Christ  manifested  his  zeal  of  God's  glory 
(for  the  more  were  brought  to  God,  the  more  glory 
redounded  to  God),  and  also  his  good  respect  to  others, 
for  it  was  a  singular  benefit,  an  high  honour,  to  bo, 
by  and  with  Christ,  presented  to  God.  He  thus 
makes  them  partakers  of  his  own  glory,  John  xiv.  3, 
and  xvii.  21,  &c. 

They  whose  hearts  are  inflamed  with  a  zeal  of  God's 
glory,  and  filled  with  love  of  their  brethren,  will  he 
like-minded  ;  they  will  endeavour  to  lead  on  others 
with  them  in  such  courses  as  may  bring  them  to  God. 
Such  a  magistrate  will  say.  Behold  I  and  my  subjects  ; 
such  a  minister,  Behold  I  and  my  people  ;  such  a 
father.  Behold  I  and  my  children  ;  such  a  master. 
Behold  I  and  my  servants ;  such  a  tutor.  Behold  I 
and  mj'  pupils.     So  others  that  have  charge. 

Such,  as  they  honour  God  and  do  good  unto  others, 
60  they  do  much  promote  their  own  glory.  For 
'  They  that  be  wise  shall  shine  as  the  brightness  of 
the  firmament ;  and  they  that  turn  many  to  righteous- 
ness as  the  stars  for  ever  and  ever,'  Daniel  sii.  3. 

Of  inciting  others  to  go  along  with  us  in  duty,  see 
The  Saints'  Sacrifice  on  Ps.  cxvi.  19,  sec.  120. 

Sec.  127.   Of  the  efficacy  of  preaching  the  gospel. 

This  bringing  of  others  to  God  is  here  brought  in 
as  an  cflcct  of  Christ's  prophetical  office,  and  mani- 
festeth  the  eflicacy  of  the  gospel,  whereby  all  that  be- 
long to  God  are  brought  in  to  him.  Though  by 
nature  they  bo  dead  in  bin,  yet  the  sound  of  Christ's 
mighty  voice  piercclh  into  their  cars  and  heart. 
Hereupon  saith  Christ,  '  The  dead  shall  hear  the 
voice  of  the  Son  of  God  ;  and  they  that  hear  shall 
live,'  John  v.  25. 

Wo  have  an  evidence  hereof  in  Christ's  ministry 
while  he  lived  on  earth  ;  for  saith  ho  to  his  Father  of 
his  disciples,  '  1i\Tiilo  I  was  with  them  in  the  world, 
I  kept  them  in  thy  name,'  John  xvii.  12. 

The  eflicacy  also  of  Christ's  prophetical  ofiice  hath 
been  manifested  since  his  ascension,  by  the  ministry 
of  his  apostles  and  of  their  successors  in  all  ages. 

This  is  a  forcible  motive  to  incite  us  ministers  to 
be  diligent  in  declaring  God's  name  and  preaching  the 
gospel.     We  may  rest  upon  it,  that  our  labour  shall 


Ver.  13] 


GOUGE  ON  HEBREWS. 


not  be  in  vain.  The  efficacy  of  Christ's  prophetical 
function  since  his  ascension,  hath  been  very  great. 
All  that  belong  to  God  shall  by  the  preaching  of  the 
gospel  be  brought  to  God.  Though  there  be  many 
incredulous  and  obstinate,  yet  Christ  hath  his  children, 
and  they  will  receive  our  word.  If  it  were  duly 
weighed,  what  an  honour  it  is  to  be  spiritual  fathers,  and 
what  recompence  follows  thereon,  it  would  certainly 
put  on  ministers  to  preach  the  gospel  with  all  diligence. 
This  also  may  be  a  motive  to  people,  to  give  good 
heed  to  the  preaching  of  the  gospel.  As  this  is  to  be 
done,  in  regard  of  the  excellency  of  the  teacher  (as  was 
shewed  before,  Sec.  2),  so  also  in  regard  of  the  effi- 
cacy of  the  gospel.  '  Hear,  and  your  soul  shall  live,' 
Isa.  Iv.  3.  For  '  the  word  of  God,  which  liveth  and 
abideth  for  ever,'  is  an  '  incorruptible  seed,'  out  of 
which  men  are  '  born  again,'  1  Peter  i.  23. 

Sec.  128.  OJ  Christ's  children. 

They  who  are  brought  in  to  God  by  the  gospel,  are 
styled  childi-en,  'sa.ihia,  and  that  in  relation  to  Christ, 
as  he  was  a  prophet,  and  begat  them  by  the  gospel, 
as  was  shewed  Sec.  122. 

This  very  title  is  given  by  Christ  to  his  disciples, 
John  xxi.  5.  According  to  the  Greek  notation,  it 
signifieth  such  as  are  instructed.  A  Greek  word,  Ta;- 
h'iuu,  that  signifieth  to  instruct,  is  thence  derived.  The 
Greek  word  here  used  is  a  diminutive,'  and  translated 
'little  children,'  Mat.  xviii.  3,  and  xix.  13,  14,  for 
little  children  are  specially  to  be  instructed,  '  train 
up  '  (or  instruct,  l^n,  inslrue.)  '  a  child,'  Prov.  xxii.  6. 
The  LXX  use  the  same  word,  Tai&Tov,  there  in  the 
singular  number,  which  the  apostle  doth  here  in  the 
plural. 

Other  ministers,  who  are  means  of  converting  men, 
which  is  a  spiritual  begetting  of  them,  are  styled 
'fathers,'  1  Cor.  iv.  15,  and  they  who  are  begotten 
'  sons,'  1  Cor.  iv.  14,  or  children.  The  Greek  word, 
rizna,  there  used  by  the  apostle,  signifieth  such  as 
are  begotten,  for  it  is  derived  from  a  verb,  rhiru,  pario, 
gigno,  that  signifieth  to  bring  forth  or  beget. 

The  very  word  used  in  this  text,  '^aibia,  is  also  put 
for  such  as  are  begotten  by  the  ministry  of  men,  and 
translated  'little  children,'  1  John  ii.  13,  18. 

If  they  who  are  instructed  by  men  (who  are  but 
'  ambassadors  for  Christ,'  and  instruct  in  Christ's 
stead,  in  whom  Christ  speaketh,  2  Cor.  v.  20,  and 
xiii.  3),  are  called  and  accounted  their  children,  much 
more  justly  are  they  to  be  called  and  accounted 
children  of  Christ,  who  is  the  highest  and  chiefest 
doctor ;  and  by  whose  word  and  Spirit  they  are  most 
properly  begotten. 

Of  this  relation  betwixt  Christ  and  saints,  his 
children,  see  more  on  Sec.  90. 

Sec.  129.  Of  God's  power  to  exact  an  account. 
The  reason  of  Christ's  bringing  the  foresaid  children 

*   vaTff  inde  ^aiilov. 


to  God  is  thus  expressed  :  '  Which  God  hath  given 
me.'  The  reason  is  taken  from  God's  commending 
them  to  Christ's  care.  The  argument  may  be  thus 
framed : 

They  who  are  commended  by  the  supreme  Lord  to 
be  fitted  for  and  presented  to  himself,  must  be  so  pre- 
sented to  him ; 

But  God,  the  supreme  Lord,  hath  committed  such 
and  such  to  Christ  to  be  so  presented  to  himself ; 

Therefore  Christ  so  presents  them. 

There  are  four  words  in  this  reason,  every  of  which 
carry  emphasis.  1.  This  title,  God.  2.  His  act, 
hath  given.  3.  This  relative,  which.  4.  This  other 
relative,  me. 

1.  The  express  mention  of  God  in  this  reason,  m- 
tendeth  a  high  supreme  sovereignty  which  he  hath 
over  all,  and  a  power  which  he  hath  to  impose  a  task, 
and  exact  an  account  of  well  employing  the  same  ; 
hereupon  Christ  putteth  a  must  upon  himself  about 
doing  the  work  that  he  which  sent  him  appointed  him 
to  do,  John  ix.  4. 

This  made  him  so  willing  and  forward  therein  as 
he  made  his  meat  to  do  the  same,  John  iv.  34.  And 
he  pleaded  as  much  before  his  Father,  John  xvii.  4. 

Concerning  others,  even  all  of  all  sorts,  evidence  is 
given  of  God's  committing  a  charge  to  them,  and 
exacting  an  account  of  them,  in  the  parable  of  the 
talents,  for  therein  the  Lord  appointed  to  every  ser- 
vant his  task,  and  taketh  a  particular  account  of  each 
one,  rewarding  the  faithful  and  punishing  the  unfaith- 
ful. Mat.  XXV.  14,  &c. 

The  parable  of  the  steward  gives  further  evidence  of 
God's  sovereignty  in  calling  men  to  an  account,  Luke 
xvi.  2,  and  the  apostle's  frequent  mention  of  the  ac- 
count which  we  must  all  give  to  God,  Rom.  xiv.  12 ; 
2  Cor.  V.  10  ;  Heb.  xiii.  17  ;  1  Peter  iv.  5, 

This  is  a  strong  motive  to  provoke  us  unto  all  dili- 
gence and  faithfulness  in  improving,  to  the  best  ad- 
vantage that  we  can,  the  talents  that  we  have.  They 
are  given  to  us  by  him  that  hath  a  sovereignty  and 
absolute  power  over  us  ;  that  can  and  will  call  us  to  an 
account;  that  can  and  will  abundantly  reward  the 
faithful,  and  take  sore  revenge  of  the  unfaithful.  Mat. 
XXV.  23,  24,  &c.     See  Chap.  iv.  18,  Sec.  39. 

Sec.  130.  Of  God's  free  giving. 

2.  The  act  here  attributed  to  God  in  this  word  given, 
'iduKiv,  manifesteth  God's  free  grace.  For  to  give  is 
an  act  of  favour  and  grace  ;  it  is  opposed  to  meriting, 
purchasing,  exchanging,  or  returning  a  valuable  con- 
sideration. That  which  is  bestowed  upon  merit,  pur- 
chase, exchange,  or  any  like  consideration,  cannot 
properly  be  said  to  be  given. 

This  word  is  oft  used  to  set  out  the  free  grace  and 
favour  of  God  to  man  ;  and  that  in  bestowing  his  Son 
upon  him.  '  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  &c.,'  John  iii.  16  ;  Christ  expressly 
declareth  this  to  be  the  ground  of  any  one's  coming  to 


IGO 


OOUOE  UN  HEBUtWi- 


[Chap.  11. 


him  :  '  All  that  the  Father  giveth  me  shall  como  to 
me,'  John  vi.  37,  39.  All  things  that  saints  have,  or 
can  hope  for,  are  freely  couferred  upon  them  ;  '  the 
Lord  will  give  grace  and  glorj','  P.s. Isxxiv'.  11 ;  'The 
Lord  will  give  a  crown  of  righteousness, '  2  Tim.  iv.  8 ; 
'  It  is  your  Father's  good  pleasure  to  give  you  the  king- 
dom,' Luke  xii.  32. 

To  make  this  the  more  clear,  the  apostles  oft  use  a 
verb,  ^uii't^iaiai,  gratis  donare,  which  is  derived  from  a 
noun,  '/a^i;,  gratia,  that  signifieth  free  grace,  and  is 
translated  '  freely  to  give,'  Rom.  viii.  32,  1  Cor.  ii. 
12  ;  and  frankly  to  forgive,  Luke  vii.  42. 

Though  Christ,  being  given,  meritelh  for  us  remission 
of  sins  by  his  blood,  and  purchased  the  heavenly  in- 
heritance, Acts  XX.  28 ;  Eph.  i.  7-14  ;  yet  to  effect 
those  things  for  us,  Christ  was  freely  given  to  us,  and 
we  to  him.     See  more  hereof.  Sec.  78. 

Sec.  131  0/  Ood's  power  in  choosing  or  refusing 
uhoin.  he  u'ill. 

3.  The  parties  given  to  Christ  arc  comprised  under 
this  relative  trhich.  This  relative  hath  reference  to  the 
children  before  mentioned.  Those  children  are  a  pecu- 
liar people :  '  All  are  not  children,'  Rom.  is.  7,  8.  Nor 
are  all  given  by  God  to  Christ.  That  there  is  a  set  and  cer- 
tain number  given  to  Christ,  is  evident  by  sundry  pas- 
sages in  the  praj-er  which  Christ  made  to  his  Father  at 
his  going  out  of  the  world.  Eight  several  times  is  this 
word  given  there  used,  and  that  to  set  out  God's  free 
grace  therein,  John  xvii.  2,  4,  6,  7,  9,  11,  12,  24. 

God  being  the  supreme  sovereign  over  all,  hath 
power  to  choose  or  refuse,  to  take  or  leave  whom  he 
will.  This  the  apostle  exemplifieth  by  a  comparison 
taken  from  a  potter,  Rom.  ix.  21.  Surely  there  is  in- 
finitely a  far  greater  difference  between  the  Creator 
and  creatures,  than  between  a  potter  and  claj'.  This 
power  of  God  over  creatures  doth  the  apostle  in  that 
chapter  plentifully  prove,  both  by  divine  testimonies 
taken  out  of  the  Old  Testament,  and  also  by  other  solid 
arguments. 

Let  not,  therefore,  any  dare  to  open  his  mouth  and 
plead  against  God,  because  ho  useth  this  his  prero- 
gative in  choosing  some  and  leaving  others.  This  use 
of  this  great  mystery  doth  the  apostle  thus  press :  '  0 
man,  who  art  thou  that  rcpliest  against  God  ?  Shall 
the  thing  formed  say  to  him  that  formed  it,  Why  hast 
thou  made  me  thus? 'Rom.  ix.  20.  If  we  cannot  fathom 
the  depth  of  this  mystery,  nor  discem  the  equity 
thereof,  let  us  impute  it  to  the  shallowness  of  our  ap- 
prehension, and  cry  out  with  the  apostle, '  Oh  the  depth 
of  the  riches  both  of  the  wisdom  and  knowledge  of 
God,'  Rom.  xi.  83.  Far  be  it  from  us  to  impute  any 
unrighteousness  to  God  ;  it  should  seem  that  in  the 
apostle's  time  some  in  this  case  did  so.  For  the 
apostle  in  reference  to  such  thus  saith,  'What  shall  we 
say  then  ?  Is  there  any  unrighteousness  w  ith  God  ? ' 
With  much  indignation  doth  the  apostle  thus  reject  that 
conceit:  '  God  forbid,'  Rom.  ix.  14. 


Sec.  132.  Christ  the  weans  of  bringing  all  good  to 
man. 

4.  The  relative  me  hath  reference  to  Christ ;  for  it  is 
Christ  that  saith.  Behold  I,  &c.  God  being  to  make 
choice  of  a  peculiar  people,  that  they  might  be  vessels 
of  mercy  and  glory,  commended  them  to  his  Son,  to 
be  fitted  and  so  brought  thereunto.  Where  it  is  said 
God  loved  the  world,  it  is  added,  he  gave  his  only  be- 
gotten Son,  &c.,  John  iii.  IC.  All  the  blessings  whereof 
we  are  made  partakeis,  are  conferred  upon  us  in  and 
with  Christ.  We  are  chosen  in  Christ,  made  accepted 
in  him,  we  have  redemption  in  him,  Eph.  i.  4,  G,  7  ; 
we  are  reconciled  to  God  by  him.  Col.  i.  20,  21  ; 
justified  by  his  blood,  Rom.  v.  9 ;  called  by  him, 
1  Peter  v.  10  ;  sanctified  in  him,  1  Cor.  i.  2 ;  saved 
thi'ough  him,  Rom.  v.  9,  10.  This  course  of  bringing 
men  to  glory  by  Christ,  doth  very  much  amplify  divine 
mercy,  and  sundry  other  divine  properties,  as  hath 
been  "shewed.  Sees!  87,  88. 

Behold  here  the  difference  betwixt  the  execution  of 
that  part  of  God's  decree  which  rcspecteth  man's  sal- 
vation, and  of  that  whereupon  foUoweth  man's  condem- 
nation. The  benefit  of  the  former  is  wholly  out  of 
man,  and  only  in  Christ.  Christ  doth  whatsoever  is 
meritorious  to  bring  the  elect  unto  salvation.  The 
issue  of  the  other  is  altogether  in  man  himself,  who 
meriteth  by  sin  his  own  damnation. 

The  former  is  to  be  observed  to  strip  man  of  all 
boasting,  and  to  make  him  give  all  the  glory  to  God. 

The  latter  to  clear  and  justify  God,  and  to  lay  all 
the  blame  on  man. 

Sec.  183.  0/  leslraining  the  benefit  of  Christ's  ojjics 
to  the  elect. 

The  whole  reason  thus  set  down,  m7ii(7i  God  hath 
given  we,  implieth  a  restraint  of  the  efficacy  of  Christ's 
prophetical  office  to  them  alone  whom  God  hath  given 
him.  It  iutondeth  that  all  they  shall  partake  of  the 
benefit  o  f  Christ's  prophetical  office,  and  thereby  be 
brought  to  God,  and  none  but  they.  To  the  like  pur- 
pose saith  Christ,  'All  that  the  Father  giveth  ma  shall 
come  to  me,'  John  vi.  87.  This  phrase  is  both  ex- 
tensive and  exclusive,  it  extendeth  itself  to  every  one 
of  God's  elect,  who  are  given  by  God  to  Christ,  and 
it  excludoth  all  but  them.  So  much  is  intended  by 
this  phrase,  'As  many  as  were  ordained  to  eternal  lilo 
believed,'  Acts  xiii.  48.  All  they,  and  none  but  they. 
This  exclusive  restraint  Christ  doth  somewhat  more 
expressely  set  down,  where  ho  saith  to  his  disciples, 
'  Unto  you  it  is  given  to  know  the  mysteries  of  the 
kingdom  of  heaven,  but  to  them  it  is  not  given,'  Mat. 
xiii.  11.     See  more  hereof,  Sec.  113. 

The  special  reason  hereof  is  thus  rendered  by  Christ 
himself:  'Even  so,  Father,  for  so  it  seemed  good  in  thy 
sight,' Mat.  xi.  20.  Andagain,'It  is  your  Father's  good 
pleasure  to  give  you  the  kingdom,'  Luke  xii.  32.  See 
more  hereof.  Sec.  37. 

That  which  is  here  intended  of  the  restraint  of  the 


Ver.  13.] 


GOUGE  ON  HEBREWS. 


efficacy  of  Christ's  prophetical  office,  may  be  applied 
to  the  restraint  of  the  benefit  of  his  other  offices  ;  yea, 
and  of  all  that  he  did  aud  endm-ed  for  man.  All  is 
restrained  to  the  elect  whom  God  hath  given  to  bis 
Son;  see  Sec.  81.  Yea,  it  may  also  be  applied  to  the 
efficacy  of  the  gospel  preached  by  Christ's  ministers. 
Their  ministry  is  effectual  only  to  the  elect,  Acts 
xiii.  48. 

Quest.  Why  then  is  the  gospel  preached  to  all,  even 
to  reprobates  as  well  as  to  the  elect  ? 

Ans.  1.  Because  these  cannot  be  discerned  one 
from  the  other  here  in  this  world. 

2.  Because  these  are  here  in  this  world  mixed  to- 
gether, as  wheat  and  chaff  in  the  barn. 

3.  To  make  the  reprobate  the  more  inexcusable. 
By  the  efficacy  of  the  gospel,  men  may  know  that 

they  are  the  elect  of  God  given  to  Christ,  and  shall 
be  eternally  saved. 

They  who  reap  any  benefit  by  the  ministry  of  the 
gospel  ought  not  to  attribute  it  to  any  wit,  wisdom, 
conceit,  memory,  or  other  parts  of  their  own,  but  only 
to  the  good  pleasure  and  gift  of  God.  The  praise 
which  Christ  gave  to  bis  Father  in  the  behalf  of 
babes,  Mat.  xi.  25,  must,  such  as  are  effectually 
wrought  upon,  much  more  give  imto  God  in  behalf 
of  themselves,  and  say,  '  Not  unto  us,  0  Lord, 
not   unto   us,  but  unto   thy  name  give  glory,'  Ps. 

CSV.  1. 

A  due  consideration  of  this  point  will  keep  us  from 
spiritual  pride  and  arrogancy,  and  make  us  humble 
before  God,  and  thankful  unto  him.  See  more  hereof 
Sec.  162. 

Sec.  134.  Of  the  resolution  o/Heb.  ii.  12,  13. 

Ver.  12.  Satjing,  I  will  declare  thy  name  unto  my 
brethren,  in  the  midst  of  the  church  will  I  sing  praise 
unto  thee. 

Ver.  13.  And  again,  I  will  put  my  trust  in  him. 
And  again,  Behold  I  and  the  children  which  God  hath 
given  me. 

The  sum  of  these  two  verses  is  a  description  of 
Christis  prophetical  office.  This  is  here  brought  in  as 
a  confirmation  of  Christ's  human  nature,  wherein  he 
executed  that  function.     See  Sec.  1. 

In  this  description  two  points  are  considerable  : 

1,  The  inference  ;  2,  the  substance. 

The  inference  in  this  word  saying,  in  particular 
verifieth  that  which  was  asserted  in  the  words  im- 
mediately preceding,  namely,  that  Christ  was  '  not 
ashamed  to  call  men  brethren.' 

The  argument  may  be  thus  framed  : 

He  that  saith  of  men,  '  I  will  declare  thy  name 
unto  my  brethren,'  is  not  ashamed  to  call  them 
brethren ; 

But  Christ  saith  of  men,  I  will  declare  thy  name 
unto  my  brethren  ; 

Therefore  Christ  is  not  ashamed  to  call  men 
brethren. 


The  substance  containeth  a  proof  of  Christ's  pro- 
phetical office,  about  which  we  may  observe, 

1.  The  kind  of  proof ;  2,  the  point  proved. 

The  kind  of  proof  is  a  divine  testimony.  Of  this 
kind  there  be  three  particulars  : 

1.  The  CMCution  thereof,  ver.  12.  This  is  taken 
out  of  Ps.  xsii.  22. 

2.  The  ground  of  Christ's  courage  in  executing  it, 
ver.  13.     This  is  taken  out  of  Ps.  xviii.  2. 

3.  The  efficacy  thereof,  ver.  1 3.  This  is  taken  out 
of  Isa.  viii.  18. 

1.  The  execution  of  Christ's  prophetical  office  con- 
sists of  two  parts  : 

1.  To  declare  God's  name. 

2.  To  sing  praise  to  him. 

In  the  former,  four  particulars  are  expressed  : 

1.  The  prophet,  I.    2.  The  act,  uill  declare.   3.  The 

subject  matter,  thy  name.     4.  The  object  to  whom, 

my  brethren. 

In  the  latter,  four  other  particulars  are  expressed  : 

1.  The  same  person  or  prophet,  I.  2.  Another 
act,  which  is  to  sing  praise.  These  two  words  are 
the  translation  of  one  Greek  word.  3.  The  person 
whose  praise  be  would  set  forth,  unto  thee.  4.  The 
place  where  he  would  do  it,  in  the  midst  of  the 
church, 

2.  The  ground  of  Christ's  courage  was  his  confi- 
dence.    Here  is  expressed, 

1.  The  connection  of  this  with  the  former,  in  this 
phrase,  and  again. 

2.  The  main  proposition.  Herein  are  three  par- 
ticulars : 

1.  The  kind  of  confidence,  pi(J  <rust.  2.  The  per- 
son who  doth  put  his  trust,  I  will,  saith  Christ. 
3.  The  person  on  whom,  in  him,  namely,  God. 

3.  The  efficacy  of  Christ's  prophetical  office  was  in 
fitting  those  for  God  who  were  given  to  him.  Here 
also  are  expressed  as  before, 

1.  A  connection  of  this  with  the  former,  and  again. 

2.  A  proposition.     Wherein  observe, 

1.  An  evidence  of  the  power  of  Christ's  ministry  ; 
2,  the  reason  thereof. 

In  the  evidence  are  set  down, 

(1.)  An  act,  which  demonstrateth  the  evidence  in- 
timated in  this  particle,  behold.  This  intendeth  a 
presenting  unto  God  such  as  were  fitted  for  him. 

(2.)  The  persons  presenting,  in  this  pronoun,  I ; 
and  presented,  in  this  relative,  children. 

The  reason  is  taken  from  a  trust  committed  unto 
Christ  in  these  words,  '  which  God  hath  given  me.' 
Here  observe, 

1.  The  kind  of  trust,  given. 

2.  The  truster,  or  person  that  committeth  the  trust, 
God. 

3.  The  trusted,  or  persons  that  are  given,  in  this 
relative  which.     That  hath  reference  to  children. 

4.  The  trustee,  or  person  who  is  entrusted,  in  this 
pronoun  me,  which  hath  reference  to  Christ. 

L 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Sec.  185.  Of  obsenations  raised  out  of  Heb.  ii 
12,  13. 

I.  A  divine  testimony  is  a  sound  proof.  See  Chap 
i.,  Sees.  4G,  Gl. 

II.  Christ  was  a  prophet.  He  himself  here  saith, 
'  I  will  declare,'  which  is  an  act  of  a  prophet  or 
preacher.     See  Sees.  Ill,  112,  and  23,  24. 

III.  Christ  received  what  he  delivered.  He  de 
livered  nothing  of  his  own  head.     See  Sec.  111. 

IV.  Christ  delivered  what  he  received.  He  con 
cealed  nothing.  The  word  declare  inclndeth  both 
these.     See  Sec.  112. 

V.  Christ  made  Jcnotvn  what  ivas  to  le  knoton  of 
Ood.  The  name  of  God  intends  as  much.  See  Sec. 
112. 

^^.  Christ  executed  his  prophetical  office  in  man's 
nature.  The  main  scope  of  the  apostle  in  this  place 
is  to  set  forth  Christ's  human  nature,  and  what  he 
did  therein.     See  Sec.  112. 

YII.  Saints  are  Christ's  brethren.     See  Sec.  lOG. 

YIII.  Christ's  brethren  do  especially  partake  of  the 
benefit  of  Christ's  prophetical  office.  To  them  in 
Bpecial  he  saith,  '  I  will  declai-e  God's  name.'  See 
Sec.  113. 

IX.  Christ  ivas  careful  to  set  forth  his  Father's 
praise.  This  phrase,  zmto  thee,  hath  reference  to  God 
the  Father.     See  Sec.  114. 

X.  God  is  i^raised  by  singing.  Therefore  Christ 
professeth  to  sing  praise.     See  Sec.  115. 

XI.  God  is  to  be  fraised  with  cheerfulness.  Sing- 
ing implieth  a  cheerfulness  of  spirit.     See  Sec.  116. 

XII.  God  is  to  be  praised  in  great  assemblies.  '  The 
midst  of  the  church '  implies  a  great  assembly.  See 
Sec.  117. 

XIII.  Divers  testimonies  may  be  produced  to  prove 
the  same  point.  Here  the  apostle  useth  this  phrase, 
'  and  again,'  in  reference  to  a  former  testimony.  See 
Chap.  i. 

XIY.  Christ  himself  trusted  on  God.  He  here  ex- 
pressly professeth  as  much.     See  Sec.  119. 

XV.  Christ  is  one  vnth  us.     See  Sec.  121. 

XVI.  Christ's  ministry  ^vas  powerful.  See  Sec. 
122. 

XVII.  Mysteries  of  Christ  are  remarhable.  '  This 
particle  behold  intends  so  much.     Sec  Sec.  124. 

XVIII.  Christ  brought  others  to  God.     Sec.  12G. 

XIX.  Christ  accompanied  those  whom  he  brought  to 
God.  See  Sec.  125.  The  connection  of  these  two 
words,  /,  children — I  and  my  children, — intends  the 
two  la?t  points. 

XX.  The  ministry  of  the  gospel  is  effectual.  The 
presenting  of  children  to  God  is  here  brought  in  as  a 
demonstration  of  the  eflicacy  of  the  gospel.  See  Sec. 
127. 

XXI.  Saints  are  Christ's  children.  So  they  ai-e 
here  called.     See  Sec.  128. 

XXII.  Ood  hath  power  to  exact  an  account.  Be- 
cause God  gave  these  children  to  Christ,  Christ,  to 


make  up  his  account,  brought  his  children  to  God. 
See  Sec.  129. 

XXIII.  God  freely  bestowed  men  on  Ciirisl.  This 
word  given  includes  frecness  under  it.     See  Sec.  130. 

XXIV.  God  hath  power  to  choose  and  refuse  whom 
he  will.  This  act  of  giving  is  here  restrained  to 
children.     See  Sec.  131. 

XXY.  Christ  is  the  means  of  all  good  to  men.  To  him 
are  thev  given  who  are  brought  to  God  for  good.  See 
Sec.  132. 

XXVI.  Tlie  elect  alone  partahe  of  the  benefits  of 
Christ's  offices.  These  are  they  who  are  given  to 
Christ,  and  by  Christ  brought  to  God.     See  Sec.  133. 

Sec.  13G.  Of  the  transition  betwixt  verses  IZand  14. 

Ver.  14,  15.  Forasmuch  then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also  himself  likewise 
took  part  of  the  same  ;  that  through  death  he  might 
destroy  him  that  had  the  power  of  death,  that  is,  the 
devil ;  and  deliver  them  who  through  fear  of  death 
were  all  their  lifetime  subject  to  bondage. 

From  the  prophetical  office  of  Christ,  which  he 
exercised  in  his  human  nature,  the  apostle  proccedeth 
to  set  down  special  acts  of  his  kingly  office,  which  he 
also  performed  in  the  same  nature. 

Very  elegantly  doth  the  apostle  pass  from  the  one 
point  to  the  other.  For  upon  the  mention  of  children 
belonging  to  Christ,  the  apostle  taketh  occasion  to 
shew  that  Christ  would  be  of  the  same  nature  whereof 
they  were,  though  it  were  a  fi-ail  and  infirm  nature ; 
even  '  flesh  and  blood.' 

The  inference  of  this  latter  upon  the  former  point, 
is  set  down  in  two  particles,  '  forasmuch  then,'  both 
which  intend  a  reason.  The  former  word  Its/,  trans- 
lated '  forasmuch,"  is  also  translated  with  this  causal 
particle,  '  for  that,'  chap.  v.  2,  and  '  so  then,'  chap, 
ix.  2G,  and  x.  2  ;  and  also  with  this,  '  because,'  chap, 
vi.  13,  andxi.  11. 

The  other  particle,  oSv,  properly  signifieth  therefore ; 
and  so  it  is  translated,  even  joined  with  the  same 
particle  that  here  it  is,  thus,  ets;  aJv, '  seeing  therefore,' 
chap.  iv.  G. 

It  is  evident  hereby  that  the  Son  of  God  became  a 
eon  of  man  for  their  sake  whom  God  had  given  to 
him. 

Of  the  Son  of  God  being  one  with  sons  of  men, 
see  Sec.  104. 

To  declare  that  in  the  conformity  of  Christ  to  others, 
the  apostle  intends  the  same  persons  whom  ho  men- 
tioned before,  he  useth  the  very  same  words,  rrai&la, 
children,  in  both  places.  Of  this  title  children,  see 
Sec.  128. 

Sec.  137.  Of  this  phrase,  'flesh  and  blood.' 
That  wherein  Christ  is  here  said  to  be  conformable 
to  these  children  is  styled  '  flesh  and  blood.' 

Flesh  in  Scripture  is  used  properly  or  tropically. 
1.  Properly,  for  that  part  of  the  man  which  covereth 


Ver.  U,  15.] 


GOUGE  ON  HEBREWS. 


163 


the  bones,  and  is  covered  with  skin ;'  through  which 
the  veins,  nerves,  sinews,  arteries,  and  other  ligaments 
of  the  body  do  pass. 

Thus  doth  Job  distinguish  flesh  from  skin,  bones, 
and  sinews,  John  s.  11.  Thus  distinguished,  it  is  a 
Boft  substance  made  of  blood  coagulated. 

2.  TropicaUy,  flesh  is  used  sundry  ways  ;  as, 
(1.)  By  a  synecdoche  ;  as  when  it  is  put, 
[1.]  For  the  whole  body,  distinguished  from  a  man's 
Boul :  '  The  dead  bodies  of  thy  servants  have  they 
given  to  be  meat  unto  the  fowls,'  &c.,  'the  flesh  of 
thy  saints  unto  the  beasts  of  the  earth,'  Ps.  Issix.  2. 
[2.]  For  the  person  of  man,  consisting  of  body  and 
BOul :  '  All  flesh  shall  see  the  salvation  of  God,'  Luke 
iii.  6. 

In  these  two  respects  flesh  is  attributed  to  Christ  ; 
namely,  in  reference  to  his  body,  1  Peter  iii.  18,  and 
to  his  whole  human  nature,  John  i.  11,  1  Tim.  iii. 
16. 

[3.]  To  a  man's  wife,  who  is  styled  his  flesh.  Gen. 
ii.  23,  and  by  rule  of  relation  to  a  woman's  husband. 
For  man  and  wife  are  said  to  be  one  flesh,  Mat.  xis.  5. 
[1.]  For  such  as  are  of  kin.  St  Paul  thus  styles 
those  that  were  of  the  stock  from  whence  he  came, 
'  Them  which  are  of  my  flesh,'  Rom.  xi.  14. 

[5.]  For  a  neighbour :  '  Hide  not  thyself  from  thine 
own  flesh,'  Isa.  Iviii.  7. 

Kinsmen  and  neighbours  are  of  the  same  flesh  ;  the 
former  more  near,  the  latter  more  remote ;  therefore 
both  are  called  flesh. 

[6.]  For  all  creatures  clothed  with  flesh  :    '  God 
giveth  food  to  all  flesh,'  Ps.  cxssvi.  25. 
(2.)  By  a  metonymy,  as  when  flesh  is  put, 
[1.]  For  corruption  :  '  That  that  is  born  of  the  flesh 
is  fleah,'  John  iii.  6.     Flesh  in  the  latter  place  is  put 
for  corruption  of  nature. 

[2.]  For  infirmity.  Thus  horses  are  said  to  be 
flesh,  Isa.  sxsi.  3,  in  regard  of  their  weakness ;  and 
in  this  respect  are  opposed  to  spirit. 

[3.]  For  outward  appearance  :  '  Ye  judge  after  the 
flesh,'  John  viii.  15  ;  that  is,  as  things  outwardly 
appear. 

Corruption,  weakness,  outward  show,  are  but  ad- 
juncts or  accidents,  which  belong  to  men's  bodies, 
which  are  flesh. 

(3.)  By  a  metaphor,  as  when  flesh  is  put,  ^ 
[1.]  For  abrogated  ceremonies.     This  the  apostle 
intends,  where  he  saith,  '  Ai'e  you  now  made  perfect 
by  the  flesh?'  Gal.  iii.  3. 

[2.]  For  human  excellencies  :  '  We  have  no  con- 
fidence in  the  flesh,'  Philip,  iii.  3.  He  means  thereby 
such  prerogatives  as  men  esteemed  excellencies,  and 
used  to  boast  in  them. 

These  and  other  like  things  are  as  flesh  alone,  with- 
out spirit;  which'consume,  putrefy,  and  vanish  to 
nothing,  as  mere  flesh  doth. 

'  2if5  fitrall  TtZ  ii^/ixTsi  [xai  toS  irriZ. — Arist.  de  Hist. 
Animal,  lib.  iii.  cap.  xvi. 


Flesh  is  here  put  for  the  human  nature ;  and  that 
as  it  is  accompanied  with  manifold  frailties. 

By  way  of  diminution,  blood  is  added  thereunto, 
'  flesh  and  blood.' 

Blood  is  a  liquor  consisting  of  the  four  humours  ;  in 
it  life  and  spirit  is  conveyed  through  the  whole  body. 
The  philosopher  saith  that  blood  is  the  matter  of  the 
whole  body.' 

By  a  metonymy,  blood  is  put  for  life  and  for 
death :  for  life,  because  it  is  the  means  of  life.  Gen. 
ix.  4  ;  for  death,  because  upon  shedding  of  blood 
death  foUoweth,  Gen.  xxsvii.  26.  Compare  Ps.  Ixxii. 
14  with  Ps.  cxvi.  13.  In  this  respect  Christ's  blood 
is  put  for  his  death,  Rom.  v.  9,  Eph.  ii.  13. 

By  a  metaphor,  blood  is  put  for  the  corruption  of 
nature,  John  i.  13,  Ezek.  xvi.  6. 

Blood  is  here  joined  with  flesh,  to  shew  that  quick 
flesh  is  here  meant ;  flesh  that  hath  blood  in  it,  and 
by  reason  thereof  is  subject  to  many  infirmities,  yea, 
and  sensible  of  them. 

As  good  blood  is  the  nourishment  of  the  flesh,  and 
makes  it  quick  and  fresh,  so  the  distemper  of  blood 
causeth  many  maladies  in  the  flesh.  By  the  wasting 
of  the  blood  the  flesh  consumeth. 

Fitly  are  these  two,  '  flesh  and  blood,'  joined  to- 
gether. I  find  them  thus  joined  five  times  in  the  New 
Testament:  here;  Mat.  xvi.  17;  1  Cor.  sv.  50;  Gal. 
i.  16;  Eph.  vi.  12. 

Flesh  and  blood  thus  joined,  set  out  in  general 
man's  external  substance,  which  is  visible  and  sensible, 
and  in  that  respect  opposed  to  spirit,  Luke  xxiv.  39. 
In  particular,  '  flesh  and  blood'  is  put, 

1.  For  man's  earthly  disposition,  and  incapacity  of 
heavenly  mysteries ;  so  as  of  himself  he  can  neither 
know  them,  nor  malse  them  known.  Thus  '  flesh  and 
blood'  is  opposed  to  God,  who  is  omniscient,  and  re- 
vealeth  what  mysteries  he  pleaseth  to  whom  he  will. 
Mat.  xvi.  17,  Gal.  i.  16. 

2.  For  man's  weakness.  Thus  it  is  opposed  to 
principahties  and  powers,  Eph.  vi.  12. 

3.  For  mortality,  whereunto  our  sins  brought  us. 
Thus  it  is  opposed  to  glorified  bodies,  1  Cor.  xv.  50. 

Here  it  is  used  in  the  general  acception  of  the 
phrase,  nsfesh  was  noted  before  to  be  used,  namely, 
for  human  nature,  subject  to  manifold  infii-mities. 

Flesh  and  blood,  as  it  is  a  visible  substance,  so  it  is 
gross,  heavy,  drowsy,  subject  to  hunger,  thirst,  cold, 
heat,  pain,  wearisomeness,  sickness,  fainting,  yea, 
and  death  itself. 

In  regard  of  the  outward  visible  part,  a  man  is  little 
better  than  a  brute  beast,  which  is  also  flesh  and 
blood,  Eccles.  iii.  19.  Sundry  beasts,  in  sundry  ex- 
cellencies, appertaining  to  flesh  and  blood,  go  beyond 
men;  as  in  bigness,  swiftness,  strength,  vigour  of 
several  senses,  as  of  sight,  hearing,  smelling,  tasting, 
touching,  and  other  like  endowments. 

1  a/'^at  Sxv  irri  rxtTci  rau  fd/taTis. — Arist.  depart.  Animal., 
lib.  ii.  cap.  iv. 


TGi 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


That  flesh  and  blood  is  such  as  bath  been  shewed, 
it  came  first  from  sin ;  for  sin  brought  death,  and 
all  manner  of  infirmities  are  concomitants  to  death. 

This  is  a  point  most  worth}-  their  due  and  serious 
consideration,  who  are  or  may  be  pulled  up  by  reason 
of  their  reasonable  soul,  or  any  abilities  thereof;  or 
by  reason  of  the  comely  feature,  beauty,  strength,  or 
other  excellencies  of  the  body  ;  or  by  reason  of  vic- 
tories over  enemies,  successes  in  their  endeavours, 
honours,  dignities,  revenues,  stately  palaces,  sump- 
tuous houses,  or  any  other  like  things.  Notwith- 
Btanding  these  or  any  other  hke  excellencies,  they 
who  lay  claim  to  those  excellencies  are  bnt  flesh  and 
blood.  Flesh  and  blood  are  in  this  case  hke  the  pea- 
cock's black  feet :  when  her  gay  feathers  are  in  her 
eye,  she  struts  up  herself  in  beholding  them ;  but 
when  her  eye  is  cast  on  her  black  feet,  down  falls  her 
gay  feathers.  A  due  consideration  of  flesh  and  blood 
would  take  away  all  proud  conceits  of  any  outward 
excellencies.  Considering  all  others  are  as  we  are, 
fleeh  and  blood,  what  folly  is  it  to  trust  in  man,  Isa. 
xxxi.  3,  or  to  fear  man  ?  Isa.  li.  7,  8. 

Sec.  138.   Of  saints  being  flesh  and  blood. 

Of  the  foresaid  flesh  and  blood,  Christ's  children, 
that  is,  such  as  being  elected  and  given  by  God  to 
Christ,  and  thereupon  redeemed,  called,  justified,  and 
sanctified,  are  here  said  to  be  partakers,  xiy.oniLvrtxs. 
The  Greek  verb  is  derived  from  a  root,  -/.onb:,  that 
eignificth  common,  and  it  impheth  to  have  a  thing  in 
common  with  others.  Thus,  as  the  children  are  here 
said  to  be  '  partakers  of  flesh  and  blood,'  so  the  Gen- 
tiles are  said  to  be  '  partakers  of  the  Jews'  spiritual 
things,'  h.oisw'.r,<!aLv,  Rom.  xv.  27;  that  is,  all  to  have 
them  in  common,  one  as  well  as  another. 

Concerning  this  common  condition  of  children, 
apostles,  who  were  eminent  among  these  children, 
thus  say  of  themselves,  '  We  also  are  men  of  hke 
passions  (o^o/oTat)£?j)  with  you,'  Acts  xiv.  15. 

Regeneration  altcreth  not  the  outward  constitution 
or  condition  of  men.  Sin  did  not  alter  man's  sub- 
Btance,  for  Adam,  after  his  fall,  retained  that  body 
and  soul,  with  the  several  powers  and  parts  of  each, 
which  he  had  before.  So  regeneration  took  not  away 
flesh  and  blood  in  the  substance  thereof,  nor  the  com- 
mon infirmities  of  it. 

Indeed,  transgression  altered  the  good  quality  that 
was  in  man's  body  and  soul,  namely,  the  integrity, 
the  holiness  and  righteousness  in  which  ho  was 
created  after  God's  image.  So  regeneration  altcreth 
man's  evil  disposition  and  corruption  wherein  he  was 
conceived  and  born,  but  not  his  outward  condition  or 
constitution.  ■\Vhethor  he  were  tall  or  low,  fat  or 
lean,  healthy  or  sickly,  strong  or  weak,  straight  or 
crooked,  fair  or  foul,  rich  or  poor  before  his  regenera- 
tion, he  remains  the  same  afterward  for  aught  that 
regeneration  doth  to  the  contrary. 

The  Lord  will  have  his  children  to  retain,  as  others, 


flesh  and  blood,  and  remain  subject  to  all  manner  of 
infirmities,  for  sundry  weighty  reasons. 

1.  That  they  might  not,  by  reason  of  any  spiritual 
privileges,  be  too  much  puffed  up  ;  for  the  children, 
while  here  they  live,  are  too  prone  thereunto,  2  Chron. 
xxxii.  25,  2  Cor.  xii.  7. 

2.  That  in  God's  presence  they  might  the  more 
abase,  yea,  and  abhor  themselves.  Job  xl.  4,  and 
xlii.  G. 

3.  That  they  might  learn  to  lay  forth  their  misery, 
and  plead  their  weakness  before  God,  Job.  vi.  12. 

4.  That  they  might  take  heed  of  provoking  God's 
wrath  against  themselves,  who  ai'e  but  flesh  and  blood. 
Acts  ix.  5. 

5.  That  they  might  have  the  more  compassion  on 
others,  Heb.  v.  2,  Gal.  vi.  1. 

G.  That  they  might  be  the  more  circumspect  over 
themselves,  1  Tim.  iv.  IG. 

7.  That  they  might  be  more  careful  in  using  all 
means  needful  and  useful  for  flesh  and  blood,  Eph. 
vi.  10-12. 

8.  That  they  might  the  better  discern  what  cause 
they  have  to  exercise  the  duty  of  invocation,  Ps. 
cxvi.  2,  yea,  and  of  gi-atulation  too,  for  God's  support- 
ing, as  he  doth,  such  as  are  flesh  and  blood. 

9.  That  thev  may  more  confidently  depend  on  God, 
2  Chron.  xx.  12. 

10.  That  they  might  not  rest  on  man  for  revelation 
of  divine  truth.  Mat.  xvi.  17. 

These,  and  other  like  ends,  instruct  us  in  so  many 
duties  arising  from  this  our  condition,  that  we  are 
flesh  and  blood. 

Sec.  139.   Of  Christ's  be inj  flesh  and  blood. 

The  conformity  of  Christ  to  his  children  is  thus 
expressed  :  xal  a'j^-k  crasarXjic/w;  fime^s  rSn  avruiv, 
'  he  also  himself  likewise  took  part  of  the  same.' 
Every  of  these  words  have  their  emphasis. 

1.  This  copulative,  y.at,  also,  hath  reference  to  the 
children  before  mentioned  :  '  he  also  ;'  he,  as  well  as 
they.  Though  there  were  an  infinite  disparity  betwixt 
Christ  and  his  children,  yet  he  refused  not  conformity 
with  them,  or  otherwise  this  copulative  also,  or  and, 
may  be  translated  even,  '  even  he,'  which  is  a  note  of 
special  emphasis. 

2.  This  reciprocal  pronoun,  uvto;,  himself,  hath 
reference  to  Christ's  cminencv,  and  it  implieth  that 
he  that  was  true  God,  the  Creator,  Preserver,  Re- 
deemer, and  Father  of  those  children,  sufl'ered  not  his 
infinite  excellency  to  be  any  hindrance  to  this  his  low 
condescension.     '  He  himself.' 

3.  The  Greek  word  ca:a'!r'>.r,elii;,  translated  lihe- 
iii'sc,  implieth  a  nearness  to  one.  The  root  whence  it 
sprouteth,  TJXa;,  siguifieth  near.  A  word  of  the  same 
stem  is  used  in  this  phrase,  '  nigh  unto  death '  (caja- 
'nXriffiov),  Philip,  ii.  27.  The  adverb  here  used  is  not 
elsewhere  found  in  the  New  Testament,  but  in  other 
Greek  authors  it  is  frequent ;  by  them  it  is  oft  joined 


Ver.  14,  15.] 


GOUGE  ON  HEBREWS. 


with  another  word  (o.ao'/iij)  which  more  expressly  set- 
teth  out  the  same  thing  that  this  doth.  That  other 
word  is  oft  used  in  the  New  Testament,  and  joined 
with  this  copulative  xa;,  also  ;  as  where  Christ  saith, 
raura  xa!  6  uihi  ljjj.oiag  toii!;  '  These  also  doth  the  Son 
likewise,'  John  v.  19.  By  comparing  that  place  with 
this  text,  we  may  observe,  that  he  who  himself  also 
was  likewise  equal  with  God,  did  also  himself  likewise 
take  part  of  the  same  nature  with  man. 

4.  The  word,  //.erisy^i,  here  translated  '  took  part,' 
is  another  than  the  former,  xexo/iwi/^jze,.  translated 
'  are  partakers.'  The  former  implieth  that  all  of  all 
sorts  were  by  nature  subject  to  the  same  common 
condition ;  but  this  other  intendcth  a  voluntary  act 
of  Christ,  whereby  willingly  he  took  upon  himself  to 
be  like  his  brethren.  He  teas  before;  he  was  true 
God,  eternal,  all-sutficient,  and  needed  not  in  regard 
of  himself  to  be  as  the  children  were.  A  hke  word  to 
this  is  used,  ver.  16,  '  betook  on  him,'  i-TriXa/j.Zdnrai. 
See  Sec.  159. 

The  Greek  word  in  the  latter  place,  //.iTie^i,  accord- 
ing to  the  notation  of  it,  signifieth  to  have  with,  or  to 
have  of  that  which  another  hath.  Christians  are  said 
to  be  partakers  of  the  Lord's  table,  one  with  another 
to  receive  the  benefit  thereof,  1  Cor.  x.  21.  They 
who  mutually  partake  of  the  same  commodity  are 
called  partners,  ij,irtjyji,  from  the  same  original,  Luke 
v.  7.     See  Chap.  iiL^Sec.  17. 

5.  This  relative,  rSi/  a'jrm,  '  the  same,'  hath  refer- 
ence to  '  flesh  and  blood.'  The  relative  is  of  the 
plural  number,  to  shew  that  it  ineludeth  both  ;  for 
the  one  and  the  other  is  of  the  singular  number,  but 
both  joined  include  the  plural. 

This  doth  emphatically  set  forth  Christ,  not  only 
to  be  true  man,  but  also  subject  to  all  manner  of 
frailties,  so  far  as  they  are  freed  from  sin,  even  such 
as  accompany  flesh  and  blood,  as  was  before  shewed, 
Sec.  137. 

Behold  how  low  the  Son  of  God  descended  for  us 
sons  of  men  !     Herein  appeared  love. 

How  ought  this  conformity  of  Christ,  to  take  part 
of  flesh  and  blood,  quicken  us  up  to  take  part  of  that 
divine  nature,  whereof  an  apostle  speaketh,  2  Peter 
i.  4,  that  so  we  may  be  like  him  in  those  excellent 
graces  wherein  he  made  himself  a  pattern  to  us  while 
he  was  on  earth  :  as  in  meekness  and  humility.  Mat. 
xi.  29;  in  love,  Eph.  v.  2;  in  forgiving  others,  Col. 
iii.  13,  in  compassion,  Luke  x.  37;  in  patience  under 
sufferings,  and  contempt  of  the  world,  Heb.  xii.  2. 
Christ's  conformity  to  us  was  in  much  meanness,  ours 
to  him  is  in  much  glory.  Upon  this  ground  doth  the 
apostle  press  a  like  exhortation,  Philip,  ii.  5.  What 
if  we  be  called  to  conformity  with  Christ  in  suffering, 
in  bearing  reproach,  or  undergoing  ignominy  for  right- 
eousness' sake  ?  '  The  servant  is  not  greater  than 
his  master,'  Mat.  x.  21,  25.  The  head,  who  was  him- 
self full  of  glory,  vouchsafed  to  take  part  of  flesh  and 
blood,  that  he  might  suffer  for  flesh  and  blood ;  shall 


then  the  members  think  much  to  be  conformable  to 
their  head  in  anything  that  he  shall  call  them  to  ? 

Sec.  140.  Of  heresies  against  the  apostle's  description 
of  Christ's  hwiwn  nature. 

This  description  of  Christ's  human  nature,  '  he  also 
himself  likewise  took  part  of  the  same,'  meets  with 
sundry  heresies  that  have  been  broached  against  the 
human  nature  of  Christ. 

The  Proclianitesi  held  that  Christ  came  not  in  the 
flesh  at  all.  How  then  did  he  take  part  of  the  same 
flesh  and  blood  that  we  have  ? 

The  Maniehees^  maintained  that  Christ  was  not  in 
true  flesh,  but  that  he  shewed  forth  a  feigned  species 
of  flesh  to  deceive  men's  senses.  If  so,  then  did  he 
not  likewise  take  part  of  the  same  with  us. 

The  Cerdonians^  denied  that  Christ  had  flesh  at  all. 
This  is  like  the  first  heresy. 

The  Valentinians*  taught  that  Christ  brought  a 
spiritual  and  celestial  body  from  above.  Then  did 
he  not  likewise  take  part  of  the  same  flesh  and  blood 
that  we  do. 

The  Apollinaristb^  say  that  Christ  took  flesh  without 
a  soul.  Among  other  arguments,  they  produce  this 
and  other  like  tests,  where  mention  is  made  only  of 
flesh  and  blood.  But  the  apostle  here  speaketh  of  the 
visible  part  of  man  ;  comprising  the  invisible  part, 
which  is  his  soul,  by  a  synecdoche,  under  the  visible, 
which  is  flesh  and  blood.  But  this  phrase,  '  he  also 
himself  likewise  took  part  of  the  same,'  sheweth,  that 
as  our  flesh  and  blood  is  animated  with  a  reasonable 
soul,  so  also  Christ  was.  By  the  like  reason  they 
might  say  that  Christ's  body  had  no  bones,  because  it 
is  said,  '  The  word  was  made  flesh,'  John  i.  14  ;  yea, 
by  the  like  reason  they  might  say,  that  the  Israelites 
which  went  down  into  Egypt  had  no  bodies,  because 
it  is  said  of  them,  '  all  the  souls,'  Gen.  xlvi.  15. 

An  ancient  father"  attributed  this  heresy  to  the 
Arians  also,  and  for  refutation  thereof  produceth  all 
those  texts  of  Scripture  which  make  mention  of  the 
soul  of  Christ,  whereby  he  proveth  that  Christ  had  a 
soul  as  well  as  a  body. 

The  Ubiquitarians^  hold  that  the  divine  properties, 

'  Proclianita)  Christum  non  in  carne  vcnisse  dicunt — 
August,  de  Hceres.  ad  Qmdvull  Detm.  Hwre.  CO. 

'  Maniclisei,  Christum  non  fuisse  in  carne  vera,  sed  simu- 
latara  spcciem  carnis  ludificandis  humanis  sensibua  prs- 
buisse. — Ibid.  Hcer.  46. 

3  Cerdoniani  ncgant  Christum  habuisse  carnem. — Ibid. 
Hcer.  21. 

■•  Valentiniani  asserunt  Christum  a  profundo  spiritale 
vcl  cceleste  corpus  secum  attiilisse. — Ibid.  Hcer.  11. 

^  Apollinaristte  dicunt  Christum  carnem  sine  anima  sus- 


cepisse." 


-Ibid.  Hcer.  55. 


^   Aug.  contr.  Serm.  Arian-  cap.  ix. 

'  Uliiquitarii  atiirmant  Christum  secundum  humanara 
naturam  potentise  divinre,  id  est,  omnipotentife,  participera 
factum  esse  ;  et  scientis  infinitae,  id  est.  omniscientife  :  et 
Cliristi  corpus  esse  ubique  prxsens. — Eckhnrd.  fascic.  con- 
trov.  Theol,  cap.  vi.  q.  x. 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


as  omnipolencj,  omnisciency,  omnipresence,  &c.,  are 
in  the  human  nature  of  Christ;  which,  if  so,  Christ 
took  not  likewise  part  of  the  same  flesh  and  hlood 
that  we  do.  The  hko  may  be  said  of  popish  transuh- 
Btantiation.' 

There  are  other  sorts  of  heretics,  namely,  the  Sa- 
mosatenians,'  who  broached  this  heresy,  that  Christ 
then  only  began  to  be,  when  he  came  endued  with 
flesh ;  whereby  they  imply  that  he  was  not  before. 
But  this  phrase,  '  he  took  part  of  the  same,'  sheweth, 
that  he  was  before  he  took  part  of  flesh  and  blood. 
'  Our  divines  form  a  like  phrase  to  infer  the  eternity 
of  the  word.  The  phrase  is  this,  '  In  the  beginning 
was  the  Word,'  John  i.  1.  Because  the  Word  icas  in 
the  beginning,  it  is  necessarily  implied,  that  he  did 
not  then  first  take  his  beginning,  but  was  before. 

Sec.  141.   0/  Christ's  deslroyin/f  the  devil. 

The  end  of  Christ's  assuming  his  human  nature  is 
thus  set  down  :  '  that  through  death  he  might  destroy 
him  that  had  the  power  of  death.' 

The  general  end  is  implied.  That  which  is  ex- 
pressed is  an  end  of  that  end,  or  a  mighty  effect  that 
followed  thereupon  :  which  was  to  destroy  the  devil. 

The  general  end  was  to  die.  For  if  he  had  not 
been  flesh  and  blood,  ho  could  not  have  died. 

This  general  end  is  implied  under  this  phrase, 
'  through  death  ;'  as  if  he  had  said,  that  he'might  die, 
and  by  death  destroy  the  devil.  Of  Christ's  being 
man,  that  he  might  die,  see  Sec.  75. 

The  powerful  efl'ect  which  was  accomplished  by 
Christ's  death  (which  was  also  a  special  end  why  he 
died),  was  the  destruction  of  him  that  had  the  power 
of  death. 

The  primary  root  whence  the  word  translated  destroy 
is  derived,  is  a  noun,  'i^yov,  that  signifieth  a  uvrk ;  as 
where  it  is  said  that  the  Son  of  God  was  manifested, 
'  that  ho  might  destroy  the  works,  ra  isyu,  of  the 
devil,'  1  John  iii.  8.  Thence  is  derived  a  "verb,  which 
signifieth  to  work.  '  He  workcth,  Joya^sra;,  the  work 
of  the  Lord,'  1  Cor.  xvi.  10.  But  a  privative  particle 
being  added,  the  noun  signifieth  networking,'  or  idle. 
Mat.  XX.  3.  And  another  compound  added  there- 
unto signifieth  to  make  void:  Rom.  iii.  31,  'Do  we 
make  void,  xaraiyou//,iv,  the  law?'  or  to  make  of  non- 
efl'ect :  Rom.  iv.  14,  '  the  promise  made  of  non- 
effect,'  y.aTfjcyrjTai.  And  thereupon  to  bring  to 
nought :  1  Cor.  i.  28,  '  to  bring  to  nought,  xaraey^ot), 
things  that  arc.'  And  to  destroy:  1  Cor.  vi.  13, 
'  God  shall  destroy,'  xaTasyf,c!ei,  &c. 

By  the  aforesaid  derivation  and  various  significa- 
tion of  the  word,  it  appeareth  that  it  doth  not  always 

'  Papisin?  a.sserunt  por  consecrationem  panis  ct  vini  con- 
versionrm  fieri  tolius  substantial  pania,  in  substantiam  cor- 
poris Cliristi  domini  nostri :  et  totius  substantia)  vini,  in 
substantiam  sanguinis  ejus — Concil.  Trident.  8  Sfas.  cap  iv. 

'  Samo;ateni  docent,  ab  eo  duntaxat  tempore  quo  Chris- 
tns  carno  prieditus  advenit,  esse  cajpisse. — Fpip.  adv.  har. 
torn.  ii.  lib.  ii.  '  afyttii  qxiati  ii(yain. 


signify  to  annihilate  a  thing,  and  bring  it  utterly  to 
nought ;  for  the  devil  that  is  here  spoken  of  still  re- 
tains his  being  and  substance,  and  ever  shall  retain  it, 
both  for  the  greater  terror  of  the  wicked,  and  also  for 
his  own  greater  misery.  But  it  implieth  that  he  is  so 
vanquished,  as  he  shall  never  prevail  against  the  mem- 
bers of  Christ.  In  this  sense  is  this  very  word  used, 
where  the  apostle  sailb,  that  the  body  of  sin  is  de- 
stroyed, 7(.ara^yri6^ ,  Rom.  vi.  6.  It  cannot  be  denied 
but  that  '  the  devil,  like  a  roaring  lion,  walketh  about, 
seeking  whom  he  may  devour,'  1  Peter  v.  8;  and  that 
many  of  God's  children  are  so  bufl'eted  and  ensnared 
by  him,  as  they  may  seem  to  be  overcome  of  him  ; 
which  Cometh  to  pass  partly  by  their  own  fault,  in 
that  they  do  not  manfully  stand  against  him,  but  too 
slavishly  yield  unto  him  ;  and  partly,  by,  God's  wise 
ordering  the  matter,  for  the  better  proof  of  the  graces 
which  he  bestowed  on  his  children  ;  but  yet  this  ever 
hath  been,  and  ever  shall  be,  the  issue,  that  he  never 
prevaileth  against  God's  children  ;  but  that  they  in 
all  assaults  remain  conquerors.  This  was  foretold  of 
old,  where,  speaking  to  the  devil  of  Christ,  the  seed  of 
the  woman,  the  Lord  saith,  '  it  shall  bruise  thy  head,' 
Gen.  iii.  15.  The  devil  assaulted  Christ  himself,  but 
prevailed  not.  For  after  Christ  had  said,  '  Get  thee 
hence,  Satan,' the  devil  left  him.  Mat.  iv.  10,11.  It  ap- 
pears afterwards,  about  the  time  of  Christ's  last  suffer- 
ings, that  the  prince  of  this  world  came  again  to  assault 
Christ,  but,  saith  Christ,  '  He  hath  nothing  in  me,* 
John  xiv.  30.  That  phrase  sheweth,  that  the  devil 
could  not  prevail  against  Christ.  Neither  could  he 
prevail  against  Job,  though  he  had  liberty  to  do  what 
he  could  do  against  Job  himself,  and  against  all  that 
Job  had  (Job's  life  only  excepted),  Job  i.  12  and  ii.  6. 
He  desired  to  sift  Peter  as  wheat ;  but  vet  ho  could 
not  make  Peter's  faith  to  fail,  Luke  xxii.'Sl,  32.  To 
this  tends  this  phrase,  '  The  prince  of  this  world  is 
judged,'  John  xvi.  11  ;  and  this,  '  the  prince  of  this 
world  shall  be  cast  out,'  John  xii.  31 ;  and  this,  Christ 
'led  captivity  captive,'  Eph.  iv.  8;  and  this,  'He 
hath  spoiled  principalities  and  powers,'  kc,  Col.  ii.  15. 
For  such  is  Satan's  might,  compared  unto  men,  such 
his  malice,  as  if  he  were  not  thus  destroyed,  no  flesh 
would  be  saved. 

Hereby  we  have  evidence  of  the  provident  care  of 
our  Captain,  who,  knowing  what  flesh  and  blood  is, 
and  what  our  enemies  are,  hath  first  himself  van- 
quished them,  and  then  provided  sufficient  armour 
for  his  children  to  stand  safe  against  them,  Eph.  vi. 
12,  kc. 

This  is  a  groat  comfort  against  the  terror  of  the 
devil.  Many  fearful  and  terrible  things  are  written  of 
him  in  the  Scripture.  Observe,  in  particular,  how  he 
is  described,  Eph.  vi.  12.  But  this,  that  he  is  de- 
stroyed by  our  Captain,  who  did  take  part  of  flesh  and 
blood,  is  a  great  comfort  to  us,  who  are  flesh  and 
blood. 

This  also  is  an  encouragement  to  stand  against  him. 


Vee.  14,  15.] 


GOUGE  ON  HEBREWS. 


167 


and  to  resist.  He  is  an  enemy  spoiled.  Hereupon 
anapoftle  tbus  encourageth  us  :  '  Kesist  the  devil,  and 
he  will  fly  from  you,'  James  iv.  5.  There  is  assur- 
ance of  victory  to  such  as  believe.  If  Satan  get  the 
upper  hand,  it  is  by  reason  of  our  timorousness  and 
want  of  faith.  As  the  ancients  by  faith  '  were  made 
strong,  waxed  valiant  in  fight,  turned  to  flight  the 
armies  of  the  aliens,'  Heb.  si.  3-1,  so  may  we  in  this 
spiritual  combat  with  the  devil.  The  phrase  of  Christ's 
'  leading  captivity  captive,'  Eph.  iv.  8,  is  spoken  of 
our  spiritual  enemies,  and  implieth  that  they  are  as 
captives  chained,  so  as  Christ  lets  them  out  and  pulls 
them  in  as  it  pleaseth  him.  If  he  sufler  any  of  them 
to  assault  any  of  his  children,  he  himself  will  order 
the  combat  as  seemeth  good  to  himself.  He  will  sufler 
them  to  fight  so  long  as  he  seeth  cause  ;  if  he  espy  an 
enemy  ready  to  get  an  advantage,  he  will  quickly  pull 
him  back.     This  is  a  great  encouragement. 

Sec.  142.  Of  that  death  whereof  the  devil  hath  power. 

He  that  Christ  so  destroyed  is  here  said  to  '  have 
the  power  of  death.' 

Death  here  is  to  be  taken  in  the  uttermost  extent, 
and  to  be  applied  to  all  kinds  of  death,  temporal, 
spiritual,  and  eternal ;  for  he  was  the  original  cause 
and  first  author  of  sin,  by  which  all  these  kinds  of 
death  came  upon  man,  Rom.  v.  12. 

By  sin  mortality  seized  on  man,  for  God  at  first 
made  man's  body  immortal. 

By  sin  man  forfeited  that  image  of  God  wherein 
consisted  his  spiritual  life,  Eph.  ii.  1. 

By  sin  man  made  himself  guilty  of  eternal  damna- 
tion, Rom.  vi.  23. 

This  extent  of  death  giveth  evidence  of  the  mali- 
cious and  mischievous  mind  of  Satan.  As  in  general 
he  aimed  at  man's  destruction — he  was  a  murderer 
from  the  beginniug — for  death  is  the  destruction  of  a 
thing,  so  he  extended  his  malice  as  far  as  he  could, 
even  to  body  and  soul,  and  that  in  this  world  and  the 
world  to  come.  He  contents  not  himself  to  annoy  the 
body,  and  that  unto  death,  but  also  vexeth  and  per- 
plexeth  the  soul.  Instance  his  dealing  with  Saul, 
1  Sam.  xvi.  H;  yea,  he  seeketh  the  eternal  damna- 
tion of  man's  soul  and  body.  Thus  much  is  com- 
prised under  this  phrase,  '  he  seeketh  whom  to  de- 
vour,' 1  Pet.  V.  8. 

Sec.  143.  Of  that  kind  of  power  which  the  devil  hath 
over  death. 

The  Greek  word  rh  xgaro;,  whereby  Satan's  power 
is  set  forth,  is  somewhat  emphatical.  It  is  twelve 
times  used  in  the  New  Testameut,  and  in  every  of 
those  places,  except  this,  attributed  to  God,  so  as  for 
the  most  part  it  sets  out  a  divine  and  almighty  power, 
even  the  power  of  him  that  saith,  '  See  now  that  I, 
even  I,  am  he,  and  there  is  no  God  with  me  :  I  kill, 
and  I  make  alive,'  Deut.  xxxii.  39,  1  Sam.  ii.  6.  He 
it  is  of  whom  it  is  said,  '  after  he  hath  killed,  he  hath 


power  to  cast  into  hell,'  Luke  xii.  5.  He  that  said, 
'  I  have  the  keys  of  hell  and  of  death,'  Rev.  i.  18,  was 
true  God ;  therefore  here  it  sets  out  a  subordinate 
power  given  by  God  to  him  that  hath  it,  '  Power  was 
given  to  him  that  sat  on  the  pale  horse,'  Rev.  vi.  8 ; 
for  as  Christ  said  to  Pilate,  '  Thou  couldst  have  no 
power  at  all  against  me,  except  it  were  given  thee  from 
above,'  John  xix.  11,  so  the  devil  could  have  no  power 
at  all,  except  it  were  given  him  from  above.  But  the 
power  that  is  given  him  is  a  great  power,  for  power  of 
death  must  needs  be  a  great  power.  What  is  stronger 
than  death,  which  overcometh  all  living  creatures  7 
Who  can  stand  against  death  ? 

In  regard  of  the  greatness  of  the  power  of  the  devil, 
a  woe  was  denounced  '  to  the  inhabitants  of  the  earth 
and  of  the  sea ;'  and  this  reason  is  rendered  thereof, 
'  for  the  devil  is  come  down  unto  you,  having  great 
wrath,'  Rev.  xii.  12. 

Sundry  are  the  respects  wherein  the  devil  may  be 
said  to  have  the  power  of  death. 

1.  As  he  is  the  executioner  of  God's  just  judgment. 
He  is  in  this  regard  as  an  hangman,  who  may  be  said 
to  have  the  power  of  the  gallows,  because  he  hangeth 
men  thereon. 

2.  As  he  is  like  an  hunter,  fisher,  fowler,  or  falconer. 
He  hunteth,  fisheth,  and  fowleth  for  the  life,  not  of 
unreasonable  creatures  only,  but  also  of  reasonable 
men. 

8.  As  he  is  a  thief,  and  continually  layeth  wait  for 
blood,  and  seeks  the  precious  life  of  man's  body  and 
soul. 

4.  As  a  continual  tempter,  to  allure  or  drive  men 
into  sin,  and  thereby  to  death.  Herein  he  spared  not 
Chi-ist  himself,  Mat.  iv.  1,  &c.  As  at  first  he  dealt 
with  the  first  man,  so  ever  since  hath  he  dealt  with 
his  whole  posterity.  This  moved  the  apostle  to  say, 
'  I  fear  lest  by  any  means,  as  the  serpent  beguiled 
Eve  through  his  subtilty,  so  your  mind  should  be 
corrupted,'  2  Cor.  xi.  3. 

5.  As  he  is  an  accuser  of  men  (hereof  see  more, 
Sec.  145),  and  as  an  adversary  to  press  God's  just 
law  against  men,  and  to  call  for  judgment  against 
them. 

6.  As  he  is  a  tormentor ;  for  when  he  hath  drawn 
men  to  sin,  he  afii-ighteth  them  with  the  terror  of 
death  and  damnation. 

In  general,  nothing  is  more  terrible  than  death. 
In  this  respect  death  is  called  the  king  of  terrors, 
Job  xviii.  14. 

This  kind  of  power,  namely,  of  death,  attributed  to 
the  devil, 

1.  Sheweth  wherein  his  strength  especially  lieth, 
even  in  doing  mischief  and  bringing  men  to  destruc- 
tion. '  His  power  is  to  hurt  men.'  In  this  respect 
he  hath  names  of  destruction  given  unto  him,  as  '  in 
Hebrew  Abaddon,  and  in  Greek  Apollyon,'  Rev.  is. 
11,  and  he  is  styled  a  murderer,  John  viii.  44. 

2.  It  manifesteth  the  vile  slavery  and  woful  bondage 


1G8 


GOUGE  ON  UEBUEW3. 


[Chap.  II. 


of  the  devil's  vassals.  They  serve  him  who  hath  the 
power  of  death,  and  doth  what  he  can  to  bring  all  to 
death.  What  can  any  expect  from  him  but  death  ? 
The  task  that  he  puts  on  them  is  sin,  the  wages  which 
he  gives  is  death,  Rom.  vi.  23.  Herein  such  as, 
having  been  rescued  out  of  his  power,  retain  a  linger- 
ing mind  after  it  again,  are  worse  than  the  Israelites, 
who,  having  tasted  of  manna,  lusted  after  the  fish, 
cucumbers,  melons,  leeks,  onions,  and  garlic  that 
they  had  in  Egypt,  and  said,  '  Let  us  return  into 
Egypt,'  Num.  xi.  5,  and  xiv.  4.  Such  arc  all  they  as 
are  not  truly  regenerate,  but  remain  in  their  natural 
estate,  though  they  profess  the  faith. 

3.  It  is  an  incitation  unto  those  to  whom  this  kind 
of  power  is  made  known,  to  be  more  watchful  against 
Satan,  more  manful  in  resisting  him,  and  the  better 
prepared  against  his  assaults.  Hereof  see  more  in 
The  Whole  Armour  of  God,  on  Eph.  vi.  12,  treat,  i. 
part  iii.  sec.  2,  &c. 

4.  It  warneth  all  of  all  sorts  to  renounce  the  devil 
and  all  his  works,  to  come  out  of  his  Babel,  to  come 
into  and  abide  in  the  glorious  liberty  of  the  sons  of 
God,  which  Christ  hath  purchased  for  us,  and  to  re- 
nounce Satan's  service.  As  the  devil  hath  the  power 
of  death,  so  Christ  hath  the  power  of  life,  John  vi. 
39,  40. 

5.  It  amplifieth  both  the  glory  and  also  the  benefit 
of  that  conquest  which  Christ  hath  gotten  over  him 
that  hath  the  power  of  death.  The  glory  of  that  vic- 
tory appearcth  herein,  that  he  hath  overcome  so  potent 
an  enemy  as  had  the  power  of  death ;  the  benefit 
thereof  herein  appears,  that  he  hath  overcome  so  ma- 
licious and  mischievous  an  enemy  as  exercised  his 
power  by  ail  manner  of  death.  Hence  ariseth  the 
ground  of  this  holy  insultation,  '  0  death,  where  is 
thy  sting?'  1  Cor.  xv.  55.  He  who  had  the  power 
of  death  being  destroyed,  death  now  can  have  no  more 
power  over  them  that  are  redeemed  by  Christ.  Hereof 
see  more.  Sec.  148. 

Sec.  144.  Of  Christ  orercomiiii/  the  devil  by  death. 

The  means  whereby  Christ  overcame  him  that  had 
the  power  of  death,  is  expressly  said  to  be  death.  To 
achieve  this  greatand  glorious  victoiy  against  so  mighty 
and  mischievous  an  enemy,  Christ  did  not  assemble 
troops  of  angels,  as  he  could  have  done.  Mat.  xxvi. 
53,  and  as  ho  did,  Rev.  xii.  7,  in  another  case,  nor 
did  he  array  himself  with  majesty  and  terror,  as  Exod. 
xix.  16,  «S:c.  ;  but  he  did  it  by  taking  part  of  weak 
flesh  and  blood,  and  therein  humbling  himself  to 
death.  In  this  respect  the  apostle  saith,  that  Christ 
'  having  spoiled  principalities  and  powers,  made  a 
ehow  of  them  openly,  triumphing  over  them  in  the 
crosB,'  meaning  thereby  his  death.  The  apostle  there 
resemblcth  the  cross  of  Christ  to  a  trophy  whereon 
the  spoils  of  enemies  were  hanged.  Of  old  conquerors 
were  wont  to  hang  the  armour  and  weapons  of  ene- 
mies vanquished  on  the  walls   of  forts  and  towers. 


To  this  purpose  may  be  applied  that  which  Christ 
thus  saith  of  himself,  '  If  I  be  lifted  up  from  the 
earth,  I  will  draw  all  men  unto  me,'  John  xii.  32. 
Hereby  he  signifieth  both  the  kind  of  his  death  and 
also  the  power  thereof :  the  kind  under  this  phrase 
lifted  tip,  namely,  upon  the  cross ;  the  power  under 
this,  /  uill  draw  all  men  unto  me,  shewing  thereby  that 
he  would  rescue  them  from  Satan  to  himself. 

Christ,  by  his  death,  oflered  himself  up  a  sacrifice, 
whereby  such  a  price  was  paid  for  our  sins,  as  satisfied 
God's  justice,  pacified  his  wrath,  removed  the  curse 
of  the  law,  and  so  spoiled  Satan  of  all  his  power, 
wrested  his  weapons  oat  of  his  hands,  set  free  those 
whom  he  held  captive,  and  brought  himself  into  cap- 
tivity. Thus  was  he  as  a  bee  that  had  lost  her  sting, 
which  might  buz  and  make  a  noise,  but  could  not  sting. 

Christ  also  by  his  death  hath  clean  altered  the  origi- 
nal nature  of  our  death,  which  was  a  passage  from  this 
world  into  Satan's  prison,  even  into  hell  itself,  where 
his  vassals  are  tormented ;  but  now  it  is  made  a  pas- 
sage into  heaven,  where  he  hath  nothing  at  all  to  do, 
so  as  thereby  believers  are  clean  out  of  his  clutches, 
so  as  he  cannot  so  much  as  assault  them.  This  being 
done  by  Christ's  death,  thereby  is  the  devil  spoiled  of 
his  power.     This  God  thus  ordered  : 

1.  To  accomplish  that  ancient  promise  to  the  seed 
of  the  woman,  which  was  Christ,  and  threatening 
against  the  serpent,  which  was  the  devil :  Gen.  iii.  15, 
'  It  shall  bruise  thy  head,'  that  is,  Christ  should 
utterly  vanquish  the  devil.  The  means  whereby  that 
should  be  accomplished  was  this,  '  Thou  shalt  bruise 
his  heel,'  Gen.  iii.  15.  By  the  heel  is  meant  Christ's 
mortal  body,  which  was  bruised  by  death. 

2.  To  deliver  man  by  satisfying  justice.  Had  the 
devil  been  by  an  almighty  power  vanquished,  justice 
had  not  thereby  been  satisfied. 

3.  To  magnify  the  power  of  the  conquest  the  more  ; 
for  divine  power  is  made  perfect  in  weakness,  1  Cor. 
xii.  9. 

4.  To  bring  the  greater  ignominy  and  shame  upon 
the  devil ;  for  what  greater  ignominy  than  for  an 
enemy  to  be  vanquished  in  his  own  kingdom,  and  that 
with  his  own  weapon.  The  strongest  and  sharpest 
weapon  that  Satan  had  was  death,  and  by  it  he  did 
most  hurt.  Christ  dealt  in  this  case  as  Benaiah  did 
with  an  Egyptian,  he  plucked  the  spear  out  of  his 
hand,  and  slew  him  with  his  own  spear,  2  Sam. 
xxiii.  21. 

5.  To  take  away  the  ignominy  of  the  cress  of  Christ. 
Jews,  pagans,  and  all  infidels  scoff  at  our  crucified 
God  ;  but  this  glorious  victory  which  Christ  by  his 
death  obtained  on  the  cross,  sheweth,  that  it  is  a 
matter  of  much  glory  and  much  rejoicing.  The  apostle 
apprehended  so  much  hereof  as  comparatively  he 
would  glory  in  nothing,  saving  the  cross  of  our  Lord 
Jesus  Christ,'  Gal.  vi.  14. 

6.  To  put  a  difference  betwixt  Christ's  death  and 
the  death  of  all  others,  even  of  the  best  of  men.     The 


Vek.  14,  15.] 


GOUGE  ON  HEBREWS. 


169 


death  of  others  is  only  a  freedom  from  troubles  of  soul 
and  body,  and  an  attaining  unto  rest  and  glory,  which 
is  by  -virtue  of  Christ's  death.  Christ's  death  is  a 
conquering  death,  a  death  that  tends  to  the  advantage 
of  all  that  believe  in  Christ. 

7.  To  take  the  old  wily  serpent  in  his  own  craft. 
Satan  laboured  at  nothing  more  than  to  bring  Christ  to 
death;  he  used  scribes,  pharisees,  priests,  rulers  and 
people  of  the  Jews,  yea,  Judas,  Pilate,  and  his  sol- 
diers, as  his  instruments  herein.  They  thought  all 
sure  if  Christ  might  be  put  to  death  ;  but  Christ's 
death  proved  Satan's  destruction.  Thus  God  '  taktth 
the  wise  in  their  own  craftiness,'  Job  v.  13. 

On  these  and  other  like  gi-ounds,  may  we  look  upon 
the  cross  of  Christ  as  the  Israelites,  when  they  were 
stung  with  fiery  serpents,  looked  on  the  brazen  serpent, 
Num.  xxi.  9  ;  Christ  himself  teacheth  us  to  make  this 
application,  John  iii.  14,  15. 

Sec.  145.  Of  exempUfying  of  an  indefinite  point. 

That  none  might  mistake  the  apostle  about  the 
person  that  is  said  to  be  destroyed,  he  explains  him- 
self, as  this  phrase  roxtTian,  that  is,  sheweth.  That 
phrase  is  used  in  interpreting  a  strange  word.  Where 
the  apostle  had  used  this  Hebrew  word  Aceldama,  he 
addeth,  '  that  is,  the  field  of  blood,'  Acts  i.  19 ;  and 
in  clearing  an  ambiguous  word,  where  the  apostle  had 
used  this  phrase  in  me,  he  addeth,  '  that  is,  in  my  flesh,' 
Rom.  vii.  18  ;  and  in  opening  the  sense  of  a  mystery, 
or  an  obscure  sentence,  this  mystery,  '  In  Isaac  shall 
thy  seed  be  called,'  is  thus  opened,  'that  is,  they  which 
are  the  children,'  &c.,  Rom.  ix.  8;  and  in  exemplify- 
ing such  things  and  persons  as  are  indefinitely  pro- 
pounded, as  here  in  this  phrase,  'that  is,  the  devil.' 

Power  of  death  may  be  thought  to  appertain  to  God, 
to  whom  belong  the  issues  of  death,  Ps.  Ixviii.  20, 
and  so  indeed  it  doth,  as  he  is  the  high  supreme  Lord 
over  all,  and  judge  of  all.  Lest,  therefore,  any  should 
overmuch  spend  their  thoughts  about  him  who  is  here 
said  to  be  destroyed,  the  apostle  plainly  espresseth 
whom  he  meaneth.  Herein  he  doth  as  Esther ;  after 
she  had  indefinitely  complained  to  the  king  of  one 
that  had  sold  her  and  her  nation  unto  death,  upon  the 
king's  inquiry  who  it  was,  she  plainly  and  directly 
answered,  'The  adversary  and  enemy  is  this  wicked 
Haman,'  Esth.  vii.  6. 

Sec.  146.  Of  the  devil  an  accuser. 

This  title  didioXog,  devil,  in  the  Greek  signifieth  an 
accuser.  It  is  derived  from  a  root,  ISdWtiv,  that  sig- 
nifieth to  cast,  as  John  viii.  7 ;  thence  a  compound, 
diaQdXXiiv,  which  signifieth  to  strike  through,  meta- 
phorically to  accuse,  Luke  xvi.  1.  An  accusation  falsely 
and  maliciously  made  striketh  a  man,  as  it  were  a  dart, 
through  the  heart.  The  noun  &id^oXoi  is  oft  trans- 
lated '  a  false  accuser,'  as  2  Tim.  iii.  3,  Tit.  ii.  8. 
Thus  this  title  devil  setteth  out  this  disposition,  which 
is  to  be  a  false  and  malicious  accuser.     To  prove  as 


much,  another  word,  xar^yo^oc,  which  more  properly 
signifieth  an  accuser,  is  attributed  to  him.  Rev.  xii. 
10.  That  word  in  Greek  is  derived  from  arootayoga, 
forum,  which  signifieth  a  place  of  judicature,  and  a 
noun  compounded  and  derived  from  thence  signifieth 
such  an  one  as  in  such  places  useth  to  accuse  others, 
and  plead  against  them,  Actsxxiv.  8,  John  viii.  10. 

The  title  avHdiKog,  adversary,  attributed  to  the  devil, 
1  Pet.  V.  8,  intendeth  as  much ;  the  root  dixn,  lis, 
from  whence  the  Greek  word  is  derived,  signifieth 
strife,  contention  or  suit  of  law  ;  thence  a  compound 
verb  avTidixuv,  which  signifieth  to  stand  against  one  in 
suit  of  law.  He  who  doth  so  is  properly  termed  an 
adversary,  who  pleads  against  one  in  a  court  of  justice, 
or  in  any  other  public  assembly,  and  to  prejudice  the 
cause,  raiseth  false  accusations  and  forgeth  unjust 
crimes  against  him.  Such  an  one  was  Doeg,  1  Sam. 
xxii.  9,  against  whom  David  penned  the  fifty-second 
psalm. 

Never  was  there,  nor  ever  can  there  be,  such  an 
accuser  as  the  devil :  '  as  his  name  is,  so  is  he.'  He 
spareth  none,  nor  ever  ceaseth  to  accuse.  He  accused 
God  to  man.  Gen.  iii.  5  ;  and  man  to  God,  Job  i.  9, 
10;  and  man  to  man,  1  Sam.  xxii.  9;  and  man  to 
himself,  as  Mat.  xxvii.  4,  5.  These  two  latter  instances, 
of  Saul  and  Judas,  are  the  rather  applied  to  the  devil, 
because  that  the  Holy  Ghost  doth  expressly  note  that 
an  evil  spirit,  even  the  devil,  came  upon  the  one,  1 
Sam.  xvi.  14,  and  upon  the  other,  Luke  xxii.  3. 

Behold  here  by  what  spirit  false  accusers  and  forgers 
of  unjust  crimes  against  the  children  of  God  are  guided : 
I  may  say  of  all  them  as  Christ  did  of  the  Jews,  '  Ye 
are  of  your  father  the  devil,  and  the  lusts  of  your 
father  ye  will  do, '^ John  viii.  44. 

Sec.  147.  Of  all  the  devils  combined  in  one. 

That  which  is  here  said  of  the  devil  in  the  singular 
number,  is  to  be  extended  to  all  the  infernal  spirits. 
They  are  indeed  many,  for  so  they  say  of  themselves, 
'  We  are  many,'  ]\Iark  v.  9  ;  and  we  read  that  the 
devils  made  an  host  to  fight  against  Michael  and  his 
angels,  Rev.  xii.  7.  All  that  host  consisted  of  devils. 
If  at  once  there  were  a  whole  legion  in  one  man 
(which  is  computed  to  contain  about  C66G)  how  many 
are  there  in  all  the  world  besides  ?  for  we  may  suppose 
that  no  man  is  free  at  any  time,  but  hath  devils  about 
him  to  solicit  him  to  sin.  The  innumerrible  number 
of  good  angels  hath  been  noted  before,  Chap.  i.  Sec. 
73.  It  is  indeed  probable  that  there  are  not  so  many 
angels  that  fell  as  stood,  yet  they  that  fell  might  be 
also  an  innumerable  company  ;  but  they  are  here  and 
in  sundrj'  other  places  set  down  as  one  devil.  The 
reasons  hereof  may  be  these. 

1.  Devil  is  a  collective  word,  and  compriseth  under 
it  all  the  evil  spirits;  as  Jew,  Gentile,  Turk,  &c. 

2.  They  are  all  under  one  head ;  for  we  read  of  a 
'  prince  of  devils,'  Mark  iii.  22,  and  the  name  devil 
is  given  to  this  one  head,  as  is  clear  by  this  phrase, 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


•The  devil  and  his  angels,'  Mat.  xxv.  41.  Under 
the  head  all  the  members  are  comprised,  as  under 
Israel  all  that  descended  from  Israel. 

3.  All  the  evil  spirits  concur  in  one  mind,  and  aim 
at  the  same  end ;  and  thereupon  are  all  counted  as 
one  devil. 

4.  Their  forces  are  so  united  and  combined,  as  if 
they  were  all  but  one.  Thus  it  is  said,  '  That  all  the 
children  of  Israel  went  out,  and  the  congregation  was 
gathered  together  as  one  man,'  Judges  xx.  ]. 

This  word  devil,  being  here  thus  comprehensively 
taken,  doth  much  amplify  the  power  of  Christ  in  sub- 
duing all  the  power  of  hell.  And  it  givcth  evidence 
of  our  freedom  from  all  our  spiritual  enemies.  And 
it  is  a  strong  ground  of  confidence  to  rest  on  Christ, 
and  not  to  fear  any  fiend  of  hell. 

Sec.  Id8.  Of  Christ's  vanquishing  the  devil  for  our 
deliverance. 

Ver.  15.  And  deliver  them  tvho  through  fear  of 
death  were  all  their  lifetime  subject  to  bondage. 

Both  the  copulative  particle,  xal,  and  also  the  set- 
ing  down  of  this  verb  deliver,  aTaXXa^jj,  in  the  same 
mood  and  tense  that  the  other  verb  destroy,  xarao- 
ynari,  in  the  former  verse  was,  sheweth,  that  that  act 
of  destroying  the  devil,  and  this  of  delivering  us,  do 
both  tend  in  general  to  the  same  purpose ;  namely,  to 
declare  the  ends  of  Christ's  assuming  oiu-  nature,  and 
subjecting  himself  therein  to  death.  One  was  to 
destroy  the  devil;  the  other  to  deliver  us. 

This  latter  is  set  down  in  the  latter  place,  be'cause 
it  is  also  an  end  of  the  former.  For  this  end  did 
Christ  destroy  the  devil,  that  he  might  rescue  and  free 
us  from  the  power  of  the  devil:'  as  Abraham  de- 
stroyed those  enemies  that  had  taken  Lot  captive  with 
the  rest  that  dwelt  in  Sodom,  that  he  might  deliver 
Lot  and  the  rest  of  the  people  from  those  enemies. 
Gen.  xiv.  14  ;  and  as  David  destroyed  the  Amale- 
kites,  that  he  might  deliver  his  wives  and  children, 
and  others  that  were  taken  by  them,  out  of  their 
hands,  1  Sam.  xxx.  9,  &c.  Man,  by  yielding  to  the 
devil's  temptations.  Gen.  iii.  G,  became  his  slave, 
and  was  in  bondage  under  him,  as  the  apostle  sheweth 
in  the  words  following.  It  was  therefore  for  our 
liberty  that  Christ  vanquished  the  devil  in  the  man- 
ner that  he  did,  rather  than  for  his  own  glory. 

So  implacable  and  unsatiable  an  enemy  was  the 
devil,  as  he  would  not  let  us  go  but  perforce.  Christ 
therefore  thought  it  not  enough  to  satisfy  God's  justice, 
and  pacify  his  wrath ;  but  he  would  also  vanquish  that 
implacable  enemy,  and  so  deliver  us  out  of  his  hands. 
This  therefore  was  an  end  of  the  former  end.  Our 
deliverance  was  the  end  of  destroying  the  devil. 
Christ's  death  was  for  us  and  our  good  ;  see  Sec.  83. 
Thanks,  therefore,  to  thee,  0  Saviour,  that  hast  de- 

'  Gratiaa  tibi  Christo  Salvator,  quod  tarn  potentem  ad- 
versarium  noBtrum  dum  occideris  occidisti.  —Ilier.  ad  Ueliod. 
Epitaph.  Nepot. 


stroyed  so  mighty  an  adversary  of  ours  by  thine  own 
death. 

Sec.  149.   Of  natural  men's  fear  of  death. 

The  miserable  condition  here  intended,  is  said  to 
be  '  fear  of  death.'  Death  here  is  taken  in  as  large 
an  extent  as  it  was,  Sec.  142,  namely,  for  temporal, 
spiritual,  and  eternal  death.  Death,  even  death  of 
the  body,'  which  is  a  separation  of  the  soul  from  the 
body,^  is  by  the  heathen  counted  the  most  terrible  of 
all  things,^  and  the  greatest  of  all  evils  ;  every  Hving 
thing  shunncth  death  ;*  this  they  do  naturally,  upon  a 
desu-e  of  preserving  their  being,  and  love  of  life.  On 
this  ground  it  was  that  Satan  said  to  the  Lord,  '  Skin 
for  skin,  and  all  that  a  man  hath  will  he  give  for  his 
life,'  Job  ii.  4.     This  works  in  men  a  fear  of  death. 

Fear  is  a  disturbed  passion,  arising  from  the  ex- 
pectation of  some  evil  which  he  would  shun.  For  the 
Greek  word  cometh  from  a  verb  ^  that  signilieth  to 
flee  from  ;  and  this  word  here  used  by  the  apostle,  is 
sometimes  put  for  flight.  Men  use  to  llee  from  such 
tilings  as  they  fear;  and  if  men  could,  they  would 
flee  from  and  avoid  death.  Death,  therefore,  being 
taken  to  be  the  greatest  of  evils,  and  man  continually 
expecting  it,  must  needs  fill  man's  heart  with  fear, 
even  fear  of  a  bodily  death.  Of  fear  of  man,  see  Chap. 
13,  Sec.  84.  But  to  such  as  are  instructed  in  the 
nature  of  sin,  which  addeth  a  sting  to  death,  and  in 
the  resurretion  of  the  body,  and  the  intolerable  and 
everlasting  torment  of  body  and  soul  in  hell,  death 
must  needs  be  a  far  greater  fear,  till  they  have  some 
assurance  of  theii-  deliverance  from  if.  For  death,  as 
it  was  first  inflicted  for  sin,  is  the  very  entrance  into 
eternal  damnation ;  how  then  can  the  thought  and 
remembrance  of  death  be  but  very  dreadful  ?  It  was 
fear  of  death  that  made  Adam  and  Eve  to  hide  them- 
selves from  God's  presence  when  they  heard  his  voice 
in  the  garden,  Gen.  iii.  8.  This  was  it  that  made 
Cain  say,  '  My  punishment  is  greater  than  I  can 
bear,'  Gen.  iv.  13.  This  made  Nabal's  heart  to  die 
within  him,  1  Sam.  xxv.  87.  And  it  made  Saul  to 
fall  along  on  the  earth  as  a  man  in  a  swoon,  1  Sam. 
xxviii.  20.  This  made  Felix  to  tremble  when  he 
heard  Paul  preach  of  the  judgment  to  come,  Actsxxiv. 
25.  Fear  of  the  second  death  makes  kings  and  great 
men,  yea,  and  bondmen  too,  cry  to  the  mountains  to 
fall  on  them,  and  to  hide  them  from  the  face  of  him 
that  sitteth  on  the  throne,  and  from  the  wrath  of 
the  Lamb,  Rev.  vi.  15,  16.  Surely  there  is  nothing 
more  difficult  than  not  to  fear  death.*     The  conscience 

Plat,  in  rhaedo.  '  3«n«r»f  ^»P!{«;t«t«>. 

•  Omnia  res  vivens  fugit  mortem. — Aug.  de  lib.  arbit.,  lib. 
ii.  cap.  iv. 

•  fifitfiii,  /  gio;  proeter  Med.  rififict.  Indo  fi^is,  fuga, 
limor.     ftHiii,,  lerribilis  Hob.  x.  27,  31. 

•  Nihil  difficilius  est  quam  non  metucro  mortem. — Avg. 
de  Quan.  animec,  c.  88. 


Ver.  U,  15.] 


GOUGE  ON  HEBREWS. 


171 


of  mea  nnregenerate  doth  bring  in  a  bill  of  indict- 
ment against  them,  and  convince  them  of  rebellion 
against  the  great  Lord  ;  they  are  in  that  respect  as  a 
malefactor  who  is  arraigned  and  condemned,  and 
liveth  in  fear  of  the  gallows,  and  is  much  disquieted 
therewith,  taking  no  joy  or  comfort  in  his  food,  sleep, 
or  any  way  else.  An  evil  conscience  to  the  soul  is 
as  the  gout  or  stone  in  the  body,  which  tortureth  it 
in  the  midst  of  feasts,  pastimes,  and  greatest  merri- 
ments ;  yea,  it  is  like  the  handwriting  that  appeared 
to  Belshazzar,  Dan.  v.  5,  6. 

Obj.  It  is  said  that  '  the  houses  of  the  wicked  are 
safe  from  fear,'  and  that  '  they  die  in  full  strength, 
being  wholly  at  ease  and  quiet.'  Job  xxi.  9,  23. 

Am.  1.  All  otherjoy  only  is  from  the  teeth  outward 
(as  we  speak)  they  have  no  true,  sound,  inward  joy; 
they  have  not  the  ground  of  true  joy,  which  is  an 
assurance  of  God's  favour  in  Christ. 

2.  Their  joy  is  but  short:  'As  the  cracking  of 
thorns  under  a  pot,  so  is  the  laughter  of  fools,'  Eccles. 
vii.  6. 

3.  Many  times  it  falleth  out,  that  when  they  seem 
to  be  very  jocund,  there  is  some  inward  terror  in  the 
soul:  '  Even  in  laughter  the  heart  is  sorrowful,'  Prov. 
xxiv.  13. 

4.  Their  joy  is  inconstant,  they  have  their  fits  of 
anguish  and  vexation.  Lam.  v.  15. 

5.  All  their  joy  is  but  as  in  a  dream ;  like  him 
'  that  dreameth  he  eateth,  but  when  he  is  awake  his 
soul  is  empty, '^Isa.  xxix.  8.  His  rejoicing  ariseth  from 
the  slumbering  of  his  conscience,  which  for  the  time 
ceaseth  to  terrify  him. 

6.  A  man  may  be  so  intoxicated,  and  as  it  were 
made  drunk  with  earthly  conceits,  as  he  may  end  his 
days  in  a  foolish  pleasing  conceit ;  as  a  thief  made 
drunk  may  die  in  a  desperate  merriment,  and  that 
under  the  gallows.  Heretics  may  be  so  intoxicated 
with  their  errors  as  to  suffer  death  for  them  with 
much  seeming  joy ;  ambitious  persons  may,  with  an 
outward  glory,  cast  themselves  into  the  jaws  of  death, 
as  Marcus  Curtius ; '  but  albeit  no  effects  of  fear 
appear  in  such,  yet  because  the  cause  of  fear  is  not 
taken  away,  they  cannot  be  truly  said  to  be  freed 
from  fear  ;  if  not  before,  yet  at  the  great  day  of  judg- 
ment shall  their  fear  break  forth  and  their  trembling 
appear.  In  which  respect  saith  Christ,  '  Woe  unto 
you  that  laugh  now,  for  j'e  shall  lament  and  weep,' 
Luke  vi.  25  ;  'Go  to  now,  ye  rich  men,  weep  and 
howl  for  your  miseries  which  shall  come  upon  you,' 
James  v.,1. 

Woful,  woful  in  this  respect,  must  needs  be  the 
state  of  unregenerate  men,  for  nothing  can  seem 
blessed  to  him  over  whose  head  terror  doth  always 
hang.     Damocles,  a  flatterer  of  Dionysius  the  tyrant, 

'  M.  Curtius  equo  quam  poterat  maxime  exornato  insiflens 
armatumseinspecum  immisit.  —  T. Liv.,  Deci.lib.  vii.  Nihil 
ei  beatum  est  cui  semper  aliquis  terror  impendeat. —  Cic. 
Tusc.  q.  lib.  V. 


said  to  his  face,  that  he  was  the  happiest  man  in  the 
world,  and  made  mention  of  his  wealth,  and  power, 
and  majesty,  and  abundance  of  all  things.  Hereupon 
the  tyrant  set  that  flatterer  in  a  royal  estate,  at  a  table 
furnished  with  all  dainties,  and  attended  upon  as  a 
king,  but  with  a  heavy  sharp  sword  hanging  by  a  horse- 
hair over  his  head  ;  this  made  him  quake  and  tremble, 
and  desire  to  be  freed  from  that  estate.  Thereby  was 
declared  how  miserable  a  thing  it  is  to  live  in  con- 
tinual fear.  Some  see  it,  and  are  in  that  respect  the 
more  terrified,  others  are  the  more  senseless  but  not 
the  less  miserable. 

There  is  no  cause  to  envy  a  natural  man's  condition, 
though  he  abound  never  so  much  in  wealth,  honour, 
pleasure,  or  any  other  thing  that  the  natural  heart  of 
man  desireth.  Who  would  envy  Dives  his  condition, 
that  duly  weigheth  his  end  ?  Luke  xvi.  19,  &c.  This 
is  it  which  the  psalmist  forewarneth  us  of,  Ps.  xxxvii.  1. 
David,  in  his  own  example,  sheweth  how  prone  we  are 
hereunto,  Ps.  Ixxiii.  3,  &c. ;  and  therefore  we  had  need 
to  be  the  more  watchful  against  it. 

Sec.  150.  Of  a  natural  man's  bondage. 

It  is  here  further  said  that  <p6Qijj  'bavdrou,  metu  mor- 
tis, '  through  or  by  fear  of  death,  they  are  subject  to 
bondage.'  The  terror  with  which  unregenerate  per- 
sons are  afflicted  is  aggravated  by  a  kind  of  bondage 
whereinto  it  brlngs-them  ;  for  the  fear  of  death  is  like 
a  scourge,  which  keeps  them  that  are  under  it  in 
bondage,  so  as  they  dare  not  speak,  nor  stir,  nor  at- 
tempt anything  for  theii'  freedom.  They  who  are  in 
such  a  manner  under  the  lash,  as  we  speak,  are  in  a 
miserable  bondage. 

The  word  dovXiia,  translated  bondar^e,  is  a  relative  ; 
it  hath  reference  to  a  superior  power  which  keeps  one 
in  awe.  The  noun  &uXos,  whence  it  ariseth,  signi- 
fieth  a  servant.  Servant,'  according  to  the  master  to 
whom  he  hath  relation,  implieth  a  dignity  or  a  slavery. 
'  A  servant  of  God,'  Titus  i.  1  ;  'of  the  Lord,'  Luke 
i.  38;  'of  Jesus  Christ,'  Rom.  i.  1,  are  honourable 
titles  :  but  '  a  servant  of  sin,'  Eom.  vi.  20  ;  '  a  ser- 
vant of  corruption,'  2  Peter  ii.  19  ;  and  '  of  the  devil,' 
Eph.  ii.  3,  are  base  and  servile  titles.  So  the  verb  to 
serve  is  taken  in  a  good  and  in  a  bad  sense,  as  to  serve 
the  law  of  God  and  the  law  of  sin,  Rom.  vii.  25. 

But  the  word  here  translated  bondage,  being  five 
times  used  in  the  New  Testament,  is  always  taken  in 
a  bad  or  base  respect,  as  here,  and  Rom.  viii.  15,  21  ; 
Gal.  iv.  24,  and  v.  1. 

The  bondage  here  meant  is  spiritual,  under  sin  and 
Satan  ;  it  compriseth  under  it  a  miserable  anxiety  and 
perplexity  of  mind,  upon  a  continual  expectation  of 
death  and  damnation. 

The  word  'ivc^oi,  translated  subject,  intendeth  such 
an  one  as  is  bound  or  fast  tied  to  a  thing.  The  verb 
whence  it  is  derived,  £V£;^Eff()£,  is  translated  'entangled,' 

'  Of  the  notation  of  Servus,  see  Domestic.  Dut.  on  Eph.  vi 
5,  treat,  i.  sec.  124. 


172 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Gal.  V.  1.  Here  is  implied  such  a  subjection  as  a  man 
cannot  free  himself  from  it.  It  is  translated  '  guilt,' 
Mark  xiv.  64,  1  Cor.  xi.  27,  James  ii.  10.  He  that 
iB  guilty  of  a  penalty  is  bound  to  undergo  it. 

To  the  same  purpose  this  very  word  is  five  times 
translated  '  in  danger  of,'  as  Mat.  v.  21,  22  ;  Mark 
iii.  20.  Such  danger  is  intended  as  he  that  is  in  it 
cannot  free  himself  from  it ;  like  that  wherein  Joseph 
was,  being  cast  into  a  pit,  Gen.  xxxvii.  24 ;  and  wherein 
Jeremiah  was  in  the  dungeon,  Jer.  xxsviii.  6. 

Sec.  151.  0/  the  continuance  of  a  tnan's  bondage  all 
his  life. 

The  aforesaid  thraldom  is  aggravated  by  the  con- 
tinuance thereof,  expressed  in  this  phrase,  '  all  their 
lifetime.'  There  is  a  special  grrecism  which  intendeth 
a  continuance  of  the  aforesaid  fear  and  bondage  even 
so  long  as  a  man  liveth,  and  that  without  intermision. 

Quest.  How  can  any  be  said  to  be  delivered  from 
that  to  which  they  are  subject  or  fast  tied  unto  all 
their  lifetime  ? 

Ans.  This  continuance  ail  their  lifetime  is  to  be 
taken, 

1.  Of  the  time  wherein  men  lived  before  they  were 
delivered,  even  all  the  time  of  their  life  wherein  they 
were  in  bondage. 

2.  Of  such  as  never  were,  nor  ever  shall  be,  de- 
livered. 

8.  Of  the  time  of  the  bondage  here  intended.  It 
is  not  for  a  set  determined  time,  as  an  apprenticeship, 
but  of  a  time  without  date,  as  of  a  bondslave. 

This  continued  subjection  to  bondage  doth  further 
set  out  the  miserable  condition  of  natural  men,  who  are 
in  perpetual  bondage.  The  apostle  setteth  it  forth 
under  a  fit  type,  which  was  Agar,  who,  under  a  type, 
representeth  the  mother  of  all  born  after  the  flesh. 
Of  her  it  is  said,  '  She  gcndereth  unto  bondage  ;'  and 
again,  '  She  and  her  children  are  in  bondaoe,'  Gal. 
iv.  24,  25. 

Well  weigh  the  masters  under  which  such  are  in 
bondage,  and  it  will  evidently  appear  how  woful  a 
plight  they  are  in. 

1.  They  are  scrs-ants  of  sin,  whose  wages  is  death, 
Kom.  vi.  17,  23. 

2.  They  are  '  of  their  father  the  devil,  and  the 
lusts  of  their  father  they  do.  He  was  a  murderer 
from  the  beginning,'  John  viii.  44. 

8.  They  are  in  bondage  under  the  law.  Gal.  iv.  8  ; 
and  that  in  regard  of  the  rigour  thereof,  James  ii.  10, 
and  of  the  curse  thereof,  Gal.  iii.  10. 

4.  They  are  children  of  wrath,  Eph.  ii.  3,  even  of 
God's  wrath,  which  is  an  insupportable  burden. 

5.  They  shall  come  forth  to  the  resurrection  of 
condemnation,  John  v.  29.  This  is  it  that  will  make 
them  put  themselves  in  the  dens  and  in  the  rocks  of 
the  mountains,  &c.,  llev.  vi.  15,  16. 

A  due  consideration  of  a  natural  man's  bondage  is 
of  great  force  to  beat  down  all  high  conceits  that  he 


may  have  of  himself.  What  if  he  be  as  great  a  con- 
queror as  Alexander  was,  as  highly  promoted  as  Ha- 
man,  as  deep  a  politician  as  Ahiihophcl,  as  rich  as 
Dives,  as  mighty  as  Goliath,  as  comely  as  Absalom, 
yet  so  long  as  he  remains  in  his  natural  condition  he 
is  a  very  base  slave  ;  God,  as  a  just  and  severe  judge, 
will  exact  the  uttermost  of  him,  which,  because  he 
performeth  not,  his  wrath  will  lie  heavy  upon  him.  j 
The  law  will  bo  as  a  bond  or  obligation  against  him,  ' 
the  devil  ready  to  arrest  him  and  cast  him  into  the 
prison  of  hell.  Everything  that  the  natural  man  en- 
joyeth  makes  his  bondage  the  worse :  the  ambitious 
man  is  made  the  greater  slave  by  his  honours,  the 
rich  man  by  his  wealth,  the  voluptuous  man  by  his 
pleasure,  the  politician  by  his  wit ;  so  others  by  other 
things. 

Sec.  152.    0/  deliverance  from  spiritual  bondage. 

From  the  foresaid  evils,  fear  of  death  and  bondage, 
deliverance  is  procured  by  the  Lord  Jesus. 

The  verb  ai7a>.}.aS,r,,  translated  deliver,  is  a  com- 
pound. The  simple  verb  aA>.aVr£;v  signifieth  to 
change,  1  Cor.  xv.  51,  Gal.  iv.  20.  The  compound 
a.';ra>.XarTiri  signifieth  to  change  from,  namely,  from 
one  state  or  condition  to  another.  They  who,  having 
been  in  bondage,  are  delivered,  are  changed  from  one 
state  to  another,  from  a  miserable  condition  to  a 
happy. 

Three  times  is  this  compound  word  used  in  the  New 
Testament,  and  in  every  of  them  it  intendeth  such 
a  change  or  deliverance,  as  here,  and  Luke  xii.  58, 
and  Acts  xix.  1,  2. 

This  deliverance  pre-snpposeth  a  former  miserable 
condition.     Men  are  not  said  to  be  delivered  from  a 
good  and  happy  condition  :  they  are  willing  to  con-        J 
tiuue  and  abide  therein  ;  but  from  a  bad  and  miser-        j 
able  condition  to  be  delivered  is  acceptable  to  any  one.         ] 
As  when  the  Israelites  were  delivered  from  the  Egv-p- 
tians,  Exod.  xviii.  10  ;  and  men  from  their  spiritual 
enemies,  Luke  i.  74.    Such  a  deliverance  is  that  which 
the  apostle  here  speaketh  of,  a  deliverance  from  the 
worst  bondage  that  any  can  fall  into.     Where  the 
apostle,  in  reference  to  this  bondage,  thus  complain- 
eth,  '  0  wretched  man  that  I  am,  who  sliall  deliver 
me  from  the  body  of  this  death  '?'  he  himself  gives         | 
this  satisfaction,  '  I  thank  God  through  Jesus  Christ         ! 
our  Lord,'   Rom.  vii.  24,  25.      That  for  which  he 
thanks  God  is,  that  Christ  had  delivered  him  from  the 
foresaid  bondage  ;    which   ho   further   coufirmcth  in 
these  words,  '  There  is  now  no  condemnation  to  them 
that  are  in  Christ  Jesus,'  Rom.  viii.  1.     That  redemp- 
tion which  is  frequently  attributed  to  Christ  intendeth         t 
this  deliverance. 

The  word  hir^usic,  which  most  usually  setteth  out 
that  redemplion,  is  derived  from  a  verb,  >.uu,  soho, 
which  signifieth  to  loose  or  unbind  one.  Now,  there 
is  a  double  bond  whereby  men  may  be  said  to  be 
bound.     One  is  the  bond  of  law,  as  an  obligation 


Ver.  U,  15.] 


GOUGE  ON  HEBREWS. 


173 


wherebv  a  man  stands  bound  to  pay  a  debt.  See 
Chap.  iii.  12,  See.  62.  The  other  is  a  bond  of  vio- 
lence, as  when  a  man  is  bound  by  cords,  chains,  or 
other  like  means.  Acts  ssii.  30. 

In  the  former  sense  men  arc  redeemed  by  payment 
of  the  debt,  which  is  a  point  of  justice.  Thus  Christ 
is  said  to  '  redeem  us  by  a  price,'  which  was  his  own 
'precious  blood,'  1  Peter  i.  18,  19.  In  this  respect 
another  word,  ayosd^;rj,  is  used,  which  signifieth  to 
buy:  and  we  are  said  to  be  bought,  rj/ooaff^Jlffs,  1  Cor. 
vi.  20  and  vii.  23.  Thus  Christ  bought  us  of  his 
Father  ;  and  by  giving  his  blood  for  our  redemption, 
satisiied  the  justice  of  his  Father. 

In  the  latter  sense  men  are  redeemed  by  might  and 
force.  This  is  an  act  of  power.  Thus  Christ  overcame 
that  tyrant  that  held  us  in  bondage,  and  so  delivered 
us.     JEereof  see  Sec.  111. 

This  deliverance  is  here  amplified  by  the  extent  of 
it,  for  the  benefit  thereof  extended  to  all  of  all  sorts. 
This  is  implied  under  these  indefinite  relatives,  '  them, 
who,'  roirou;,  'iaoi.  The  correlative  in  Greek,  onoi, 
implieth  a  generality.  It  is  translated  sometimes 
'  as  many  as,'  Mat.  xiv.  36 ;  sometimes  '  all  they 
that,'  Luke  iv.  40 ;  sometimes  '  whosoever,'  Luke 
ix.  5. 

This  indefinite  particle  doth  not  intend  that  every 
one  that  was  subject  to  the  foresaid  bondage  was  de- 
livered ;  but  that  there  were  none  so  deeply  implunged 
therein,  and  so  fast  held  thereby,  but  might  be  delivered 
by  Christ.  Of  Christ's  dying  for  every  man,  see  Sees. 
81,  82. 

Of  all  deliverances,  this  here  spoken  of  is  the  most 
admirable  in  the  kind,  and  most  beneficial  to  us  that 
partake  of  the  benefit  thereof.  Was  the  Israelites' 
deliverance  from  the  Egyptian  bondage,  or  from  the 
Babylonish  captivity,  a  benefit  worthy  to  be  kept  in 
perpetual  memory  ?  Surely  then  much  more  this. 
There  is  as  great  a  difference  betwixt  them  and  this, 
as  betwixt  a  tyrant  that  is  but  flesh  and  blood,  and 
principalities  and  powers,  as  betwixt  earth  and  hell, 
as  betwixt  temporary  and  everlasting.  The  diflerence 
is  greater  than  can  be  expressed,  whether  we  consider 
the  bondage  from  which,  or  the  means  by  which,  we 
are  delivered.  This  deliverance  was  it  which  made 
that  good  old  priest  which  had  been  dumb,  when  his 
mouth  was  opened,  thus  to  praise  God :  '  Blessed  be 
the  Lord  God  of  Israel :  for  he  hath  visited  and  re- 
deemed his  people,'  Luke  i.  68,  &c. 

How  ill  doth  it  become  those  who  think  and  profess 
that  they  are  delivered,  to  walk  as  slaves  who  are  not 
delivered.  With  p-eat  vehemency  thus  doth  the  apostle 
protest  to  such :  '  This  I  say,  and  testify  in  the  Lord, 
that  ye  henceforth  walk  not  as  other  Gentiles,'  &c., 
Eph.  iv.  17.  Having  changed  our  master,  it  is  most 
meet  that  we  should  change  our  service ;  the  law  of 
nature  and  of  nations  requireth  as  much.  '  Ye  were 
sometime  darkness,  but  now  are  j-e  light  in  the  Lord; 
walk  as  children  of  light,'  Eph.  v.  8.     This  was  the 


principal  end  for  which  Christ  '  delivered  us  out  of  the 
hand  of  our  enemies,'  namely,  '  that  we  might  serve 
him  without  fear,  in  holiness  and  righteousness  before 
him,  all  the  days  of  our  hfe,'  Luke  i.  74,  75.  We 
may  not  therefore  any  longer  be  servants  of  sin,  Rom. 
vi.  12 ;  nor  of  Satan,  1  Peter  v.  9 ;  nor  of  men,  1  Cor. 
vii.  23.  They  who  do  so  make  void  that  for  which 
Christ  hath  taken  flesh  and  blood,  and  therein  by  death 
destroyed  the  devil. 

Sec.  153.  Of  the  resolution  o/Heb.  ii.  14,  15. 

Ver.  14.  Forasmuch  then  as  the  children  are  par- 
takers of  flesh  and  blood,  he  also  himself  likewise  took 
part  of  the  same,  that  through  death  he  might  destroy 
him  that  had  the  power  of  death,  that  is,  the  devil. 

Ver.  15.  Ajid  deliver  them  ivho  through  fear  of 
death  were  all  their  lifetime  subject  to  bondage. 

In  these  two  verses  is  a  description  of  Christ's 
kingly  office. 

■rhis  is  set  out  by  two  effects  accomplished  by  his 
death,  so  as  a  further  proof  is  herein  given  of  Christ's 
human  nature  united  to  his  divine. 

Two  points  are  hereaboats  observable: 

1.  A  connection  of  Christ's  regal  function  with  his 
prophetical,  in  this  i^hrase,  '  Forasmuch  then  as  the 
children  are  partakers  of  flesh  and  blood.' 

2.  The  demonstration  of  this  royal  power. 

The  connection  sheweth  a  reason  why  Christ  exer- 
cised his  kingly  office  in  man's  nature,  namely,  because 
the  children  which  God  had  given  him  were  so. 

In  setting  down  this  reason  observe, 

1.  The  relation  of  the  persons  at  whose  good  he 
aimed,  the  children. 

2.  Their  constitution,  flesh  and  blood. 

3.  Their  participation  therein,  are  partakers. 

In  the  demonstration  of  Christ's  royal  power  is  set 
down, 

1.  The  nature  wherein  he  exercised  it. 

2.  The  acts  whereby  he  manifested  it. 
About  the  foresaid  nature  is  set  down, 

1.  The  person  that  assumed  it,  he  himself. 

2.  The  kind  of  nature,  the  same. 

3.  The  manner  of  assuming  it,  he  took  part. 

4.  His  resemblance  therein  to  others,  also,  likewite. 
The  acts  of  his  royal  function  are  two : 

1.  A  conquest,  ver.  14. 

2.  A  deliverance,  ver.  15. 

In  setting  down  the  conquest  we  may  discern, 

1.  The  manner  of  expressing  it;  by  way  of  a  final 
cause,  that  he  might. 

2.  The  matter  whereof  it  consisteth.  This  setteth 
out, 

(1.)  The  kind  of  conquest,  destroy. 
(2.)  The  means  whereby  he  accomphshed  it,  by 
death . 

(3.)  The  enemy  conquered.     He  is  set  out, 

[1.]  By  his  power;  him  that  had  the  pouer  of  death. 

[2.]  By  his  name,  devil. 


174 


OOUGE  ON  HEBREWS. 


[Chap.  II, 


The  second  act  of  Christ's  ro3-al  function  is  set  out 
as  the  former. 

1.  By  the  manner  of  expressing  it,  which  is  by  way 
of  a  final  cause,  implied  in  this  copulative,  and,  as  if 
he  had  said,  '  And  that  he  might.' 

2.  By  the  matter  whereof  it  consisteth.  Herein  is 
set  down, 

(1.)  The  kind  of  act,  deliter. 

(2.)  The  extent  thereof,  them  iiho,  or  whosoever. 

(3.)  The  parties  delivered.  These  are  described  by 
that  miserable  condition  wherein  they  were  before 
they  were  dehvered.  This  condition  is  set  out  two 
ways : 

[1.]  By  that  fear  wherein  they  are,  aggi-avated  by 
the  object  thereof,  death. 

[2.]  By  that  bondage  wherein  they  were.  This  is 
aggravated. 

First,  By  the  straitness  of  the  bond,  subject,  or 
fast  held. 

Secoiully,  By  their  continuance  therein  all  their 
lifetime. 

Sec.  154.  Of  (lie  dbservatinns  collected  out  oj  Heb. 
ii.  14,  15. 

I.  Mans  nature  is  of  a  frail  constitution.  It  is  flesh 
and  blood,  visible,  sensible,  mutable,  mortal,  corrup- 
tible.    See  Sec.  137. 

II.  Saints  are  of  the  same  constitution  with  others. 
By  the  children  are  meant  saints,  and  these  are  said 
to  be  partakers  of  flesh  and  blood.     See  Sec.  138. 

III.  The  Son  of  God  became  man.  This  relative, 
he  himself,  hath  reference  to  Christ's  eminency,  even 
as  he  was  God.     See  Sec.  58. 

IV.  Christ  voluntarily  became  man.  This  word, 
took  part,  implieth  as  much.     See  Sec.  139. 

V.  Christ  would  partalie  of  the  very  same  nature 
that  others  had.  So  much  is  expressed  under  this 
phrase,  the  same.     See  Sec.  139. 

VI.  Because  the  rest  of  God's  children  %oere  flesh  and 
Hood,  Christ  would  therefore  be  so.  This  is  gathered 
from  these  words,  forasmuch,  also,  lileivise.  See  Sec. 
136. 

Vn.  Christ  hath  vanquished  Satan.  This  word, 
destroy,  is  a  word  of  conquest.     See  Sec.  141. 

VIII.  Satan  hath  the  power  over  death.  The  very 
words  of  the  text  declare  thus  much.     See  Sec.  113. 

IX.  Doubtful  pioints  are  to  be  explained.  This 
phrase,  that  is,  is  a  phrase  of  explanation.  See  Sec. 
145. 

X.  Satan  is  an  accuser.  This  is  gathered  from  the 
notation  of  the  Greek  name  translated  devil.  See 
Bee.  146. 

XI.  Christ  by  death  vanquished  him  that  had  the 
power  of  death.  So  much  is  expressed  in  the  very 
words  of  the  text.     See  Sec.  144. 

XU.  Christ  assumed  man's  nature  to  destroy  man's 
enemy.  He  was  flesh  and  blood  that  he  might  destroy 
the  devil.     See  Sec.  139. 


XIII.  Christ  conquered  Satan  to  deliver  man.  The 
copulative  particle  and  intends  as  much.  See  Sec. 
148. 

XIV.  3Jen  naturally  dread  death.  This  is  here 
taken  for  grant.     See  Sec.  149. 

XV.  Han's  natural  estate  is  a  bondage.  This  also 
is  hero  taken  for  grant.     See  Sec.  150. 

XVI.  31an  is  fast  held  in  his  bondage.  The  Greek 
word  translated  subject  intendeth  as  much.  See  Sec. 
150. 

XVII.  3Ian  is  a  slave  all  his  life  long.  How  this 
holds  true  is  shewed.  Sec.  151. 

XVIII.  Christ  hath  delivered  his  from  their  natural 
bondage.  This  is  here  necessarily  implied.  See  Sec. 
152. 

XIX.  There  are  none  so  fast  held  in  bondage  but 
may  be  delivered  by  Christ.     See  Sec.  152. 

XX.  Fear  of  death  is  a  very  bondage.  They  that 
fear  death  are  here  said  to  be  subject  to  bondage. 
See  Sec.  150. 

Sec.  155.  Of  the  transition  betwixt  Christ's  princely 
and  priestly  function. 

Ver.  16.  For  verily  he  took  not  on  him  the  nature  of 
angels  ;  but  he  took  on  him  the  seed  of  Abraham. 

This  verse  is  here  inserted  as  a  fit  transition  be- 
twixt the  princely  and  priestly  ofiice  of  Christ.  It 
hath  reference  to  them  both,  as  an  especial  reason  of 
the  one  and  of  the  other.  In  reference  to  the  former, 
it  sheweth  a  reason  of  the  two  fore-mentioned  acts  of 
Christ's  kingly  office.  Why  he  destroyed  the  devil, 
and  why  he  delivered  man  that  was  in  bondage ;  even 
because  he  took  not  on  him  the  nature  of  angels,  but 
the  seed  of  Abraham.  The  first  particle,  ya^,  for, 
intendeth  as  much.  In  reference  to  the  latter,  which 
is  Christ's  priestly  function,  this  verse  layeth  down 
the  ground  of  all  the  particulars  following,  ver.  17, 
18.  He  wasTmade  like  to  his  brethren ;  he  was  a 
merciful  and  faithful  high  priest,  &c.  Even  because 
'  he  took  on  him  the  seed  of  Abraham.' 

The  Greek  conjunction  in,  translated  rerily,  is  a 
compound.  The  simple  is  a  note  of  asseveration  or 
ratification  ;  it  is  translated  doubtless,  2  Cor.  xii.  1, 
which  is  all  one  as  this  word  verily.  The  particle  coD 
3^57611,  with  which  it  is  here  compounded,  pointeth  at 
some  place.  In  that  respect  it  may  be  thus  translated, 
he  nouhere  took  on  him  :  So  the  vulgar  Latin,'  and 
our  ancient  notes.  Thus  it  may  have  reference  to  the 
Old  Testament ;  whereunto  the  apostle  hath  oft  re- 
ference, as  chap.  j.  5,  &c.,  and  in  this  chapter,  ver  6, 
12,  13.  In  this  sense  it  may  imply  that  the  Scripture 
nowhere  testifieth  of  Christ  that  he  took  on  him  the 
nature  of  angels,  i^c,  and  therefore  it  may  be  inferred 
that  he  did  not  take  the  nature  of  angels  on  him. 

Whether  we  take  this  word  as  a  note  of  asseveration, 
or  as  pointing  to  the  Old  Testament,  the  same  sense 

'  Nunquam,  Yulg.  Lai.     In  no  place,  Ancient  Eng.  Trantlat. 


Ver.  16.] 


GOUGE  ON  HEBREWS. 


remaineth  ;  for  both  ways  it  addeth  emphasis  to  the 
negative,  'he  took  not.' 

Sec.  1 50.  Of  the  meaning  of  this  word,  '  he  took 
him.' 

The  Greek  word  s-riXafiQanrai,  thus  translated,'  he 
took  on  him,'  is  compounded  of  a  verb,  Xafj,l3d:iiv,  that 
signifieth  to  take,  Mat.  xiv.  19,  or  to  rcccirc,  Mat.  vii. 
8  ;  and  a  preposition  f  W,  which  hath  various  significa- 
tions :  as  at,  Luke  xsiii.  40,  to,  John  xsi.  11, )'/(,  Mat. 
xxii.  2,  upon,  John  xix.  19,  and  sundry  others. 
Answerably  words  compounded  with  that  preposition 
divers  significations.    Thus  this  word  in  my  text 


1.  To  catch  one  being  ready  to  perish.  Mat.  xiv.  81. 

2.  To  take  one  that  cannot  see,  to  lead  and  direct 
him,  Mark  viii.  23. 

3.  To  take  one  to  him  for  his  good,  Luke  xiv.  4. 

4.  To  lay  hold  upon  one  against  his  mind,  Luke 
xxiii.  2G. 

5.  To  lay  fast  hold  on  a  thing  which  he  would  not 
lose,  1  Tim.  vi.  12. 

6.  To  take  one  kindly  by  the  hand,  to  testify  a  desire 
of  confederacy  with  him,  Heb.  viii.  9. 

In  all  these  significations  may  this  word  here  be  ap- 
plied to  Christ  in  reference  to  man.     For, 

1.  Christ  catched  man  being  ready  utterly  to  perish. 

2.  He  took  man  stark  blind,  to  open  his  eyes. 

3.  He  took  man  full  of  sores,  to  cure  him. 

4.  When  man  was  unwilling  to  come,  Gen.  iii.  8, 
Christ  took  him. 

5.  Ho  laid  fast  hold  on  man,  and  would  not  let  him  go. 

6.  Most  kindly  he  took  man  by  the  hand,  and  en- 
tered into  covenant  with  him. 

Yea,  further,  he  took  man's  nature  upon  him.  Thus 
do  most  interpreters,  both  ancient  and  modem,'  here 
expound  this  word.  So  do  our  English  translators. 
This  phrase,  the  nature  of,  is  not  in  the  Greek  original; 
but  implied  under  that  word,  took  on  him,  and  it  is  in  our 
English,  as  in  other  translations,  inserted,  more  fully 
to  express  the  meaning  of  the  Greek  word. 

Indeed,  many  expositors,  both  of  former  and  later 
times,  do  take  this  word  in  this  text  properly  to 
signify  Christ's  apprehending  or  laying  hold  on  man, 
when  man  would  have  run  away  from  him ;  but  withal 
they  do  infer  that  for  that  end  Christ  assumed  man's 
nature.  So  as  herein  all  agree,  that  Christ  as- 
suming our  nature  is  here  intended ;  only  some  would 
have  it  properly  intended  in  the  meaning  of  the  word, 
others  would  have  it  implied  by  just  and  necessary  con- 
sequence. 

The  Greek  word  imXaij.Zanrai  is  of  the  present  tense, 
'  he  taketh,'yet  for  perspicuity's  sake  it  is  translated  in 
the  preterperfcct  tense,  '  he  took,'  for  it  is  usual  in  the 
Hebrew  dialect  to  put  one  tense  for  another :  as  the 
present   for  the  future,    Zech.  ix.  9,   to   shew  that 

'  Ambros.,  Chrysost.,  Calvin,  Beza,  Pareus,  aliique- 


divine  promises  of  future  good  things,  are  as  sure  and 
certain  as  things  present.  So  here  the  present  tense 
is  put  in  for  the  preterperfcct,  which  signifieth  the  time 
past,  to  represent  a  thing  past  as  ever  in  doing.  This, 
therefore,  is  an  elegant  and  emphatical  Hebraism. 

Sec.  157.  Of  Christ  not  assuming  the  nature  of  angels. 

Of  angels  we  have  largely  spoken  on  Chap.  i.  Sec. 
81,  &c. 

This  phrase,  '  he  took  not  angels,'  is  here  set  down 
in  opposition  to  that  kind  of  nature  which  Christ  as- 
sumed to  him.  This  particle  of  opposition,  aXXa,  but, 
intends  as  much. 

It  shews  that  what  Christ  did  not  for  angels,  he  did 
for  man ;  and  what  he  did  for  man,  he  did  not  for 
angels. 

This  negative,  '  he  took  not  on  him  the  nature  of 
angels,'  is  here  premised  for  weighty  reasons. 

1.  In  reference  to  the  fifth  verse,  where  it  is  said 
that  '  God  put  not  in  subjection  unto  the  angels  the 
world  to  come.'  Here  a  reason  thereof  is  shewed ; 
namely,  because  Christ  was  not  one  with  angels,  he 
took  not  upon  him  their  nature. 

2.  It  giveth  an  instance  of  God's  sovereignty  and 
justice.  For  God  hath  power  to  leave  sinners  in  that 
miserable  estate,  whereunto  they  have  implunged  them- 
selves, and  justly  may  he  so  do,  for  thus  injustice  hath 
he  dealt  with  the  angels  that  sinned.  '  The  angels 
which  kept  not  their  first  estate,  but  left  their  own 
habitation,  he  hath  reserved  in  everlasting  chains,  under 
darkness,  unto  the  judgment  of  the  great  day,'  Jude  6, 
2  Peter  ii.  4. 

3.  To  amplify  God's  mercy  to  man.  It  is  a  very 
great  amplification  of  mercy,  that  it  is  such  a  mercy 
as  is  not  extended  to  others,  though  those  others  stood 
in  as  much  need  thereof,  Ps.  cxlvii.  20. 

4.  It  demonstrateth  more  fully  the  kind  of  nature 
which  Christ  assumed  ;  that  it  was  not  an  angelical, 
a  spiritual,  a  celestial  nature,  as  some  heretics  have 
imagined.     See  Sec.  140. 

This  word  angels  is  indefinitely  to  be  taken  with  re- 
ference to  all  sorts  of  angels,  good  or  bad.  It  sheweth 
that  the  good  angels  had  not  so  much  honour  con- 
ferred upon  them  as  man  had,  namely,  to  be  one  with 
Christ.  In  this  respect  even  the  good  angels  are  in- 
ferior to  saints,  for  they  are  sent  forth  to  minister  for 
them,  Heb.  i.  14. 

It  sheweth  also  that  evil  angels  have  not  that  mercy 
'  unto  them  which  men  have,  namely,  to  have 
the  Son  of  God  in  their  nature,  a  Saviour,  to  save 
them. 

This  negative,  that  '  Christ  took  not  on  him  the 
nature  of  angels,'  refutes  the  opinion  of  the  Chiliasts 
or  Millennaries,  who  hold  that  the  very  devils  shall  be 
released  out  of  hell  after  a  thousand  years.  None  can 
be  freed  but  by  Christ ;  but  with  Christ  they  have 
nothing  to  do.  See  more  hereof  in  my  Treatise  of  the 
Sin  against  the  Holy  Ohost,  sees.  29-81 . 


176 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


Sec.  158.  Of  ohjcctiom  against  this  truth,  '  Christ 
took  not  on  him  the  nature  oj  awjeh,'  answered. 

Ohj.  1.  Christ  appeared  unto  men  in  the  shape  of 
an  angel,  Exodus,  iii.  2,  G  ;  Judges  xiii.  3,  17,  18. 

Ans.  Though  it  were  the  Son  of  God  that  appeared 
unto  men,  and  he  he  called  an  angel,  yet  that  shape 
wherein  he  appeared  was  not  the  shape  of  an  angel, 
but  rather  of  a  man  ;  neither  was  that  the  true  human 
nature  of  Christ  which  he  afterwards  assumed,  but 
only  a  visible  human  nature  which  he  assumed  for 
that  present  time  and  use. 

Obj.  2.  Christ  is  expressly  called  anqel,  Isa.  Isiii. 
9;  Mai.  iii.  1. 

Ans.  He  is  so  called,  not  in  regard  of  his  nature, 
but  of  his  office.  So  men  are  called  angels,  Kev.  i.  20. 

Ohj.  8.  Christ  is  called  '  the  head  of  all  principality 
and  power.'     Under  these  words  angels  are  comprised. 

Ans.  Christ  is  indeed  the  head  of  angels,  but  not 
by  virtue  of  any  mystical  union,  but  by  reason  of  that 
pre-eminency  which  he  hath  over  them.  Thus  is  he 
said  to  be  '  iar  above  all  principality,'  &c.,  Eph.  i.  21. 
And  also  by  reason  of  that  authority  he  hath  over 
them,  Heb.'i.  6,  7,  11. 

Obj.  4.  Christ  is  said  to  '  gather  together  in  one  all 
things  which  are  in  heaven  and  on  earth,'  Eph.  i.  10. 
By  '  things  in  heaven '  are  meant  angels. 

Ans.  1.  It  is  not  necessai-y  that  angels  should  be 
there  meant,  but  rather  glorified  saints. 

2.  If  angels  be  there  meant,  the  gathering  of  them 
together  is  not  to  be  taken  of  an  union  with  Christ, 
but  rather  of  a  reconciliation  betwixt  angels  and  men, 
or  of  the  establishing  of  the  good  angels  that  fell 
not. 

Sec.  159.   Of  the  privilege  of  bcUercrs  above  angels. 

To  shew  that  that  very  mercy  which  was  not  vouch- 
safed to  angels  was  vouchsafed  to  men,  the  apostle 
doth  not  only  use  this  particle  of  opposition,  dXXa, 
but  (which  Solomon  in  like  cases  frequently  usoth,  as 
Prov.  X.  2),  but  also  ho  rcpeateth  the  same  word 
again,  wherein  the  grace  not  granted  to  angels  is  com- 
prised, which  is  this,  £T<Aa/i£av£ra/,  '  he  took  on 
him.'  So  as  to  man  was  granted  that  which  was  not 
vouchsafed  to  angels.     Of  that  gi-aco  see  Sec.  157. 

This  is  such  an  evidence  of  God's  peculiar  respect 
to  man,  as  it  made  the  angels  themselves  desire  to 
behold  the  riches  of  God's  mercy  herein,  1  Pet.  i.  12. 

If  to  this  general  we  add  other  peculiar  exomphfi- 
cations  of  God's  mercy  to  man,  over  and  above  that 
which  he  shewed  to  angels,  we  shall  more  clearly  dis- 
cern the  exceeding  greatness  of  God's  favour  to  man. 
Some  particulars  are  thcige. 

1.  Christ  is  given  a  Saviour  to  lost  man,  Luke  ii. 
11.     No  Saviour  is  afl'orded  to  angels. 

2.  Men  are  as  members  of  one  body,  mystically 
united  to  Christ  their  head,  so  as  they  altogether, 
with  the  Son  of  God,  are  one  Christ,  1  Cor.  xii.  12. 
No  Buch  honour  is  vouchsafed  to  angels. 


8.  All  things  are  put  in  subjection  to  man,  not  eg 
to  angels,  vers.  5,  C,  &c. 

4.  Men  shall  judge  the  angels,  1  Cor.  vi.  3;  angels 
shall  not  judge  men. 

5.  Angels  are  '  ministering  spirits  sent  forth  to 
minister  for  them  that  shall  be  heirs  of  salvation,' 
Heb.  i.  14;  men  are  not  sent  forth  to  minister  for 
angels. 

Some  make  the  reason  of  that  difi'erence  which  God 
put  between  men  and  angels  to  be  this,  that  all  the 
angels  fell  not,  and  thereupon  they  infer  that  Christ 
need  not  take  on  him  the  nature  of  angels  for  the 
good  angels'  sake,  because  they  were  but  a  part ;  for 
he  will  take  the  nature  for  all,  or  none.  This  reason 
cannot  hold,  in  that  he  took  man's  nature  for  the 
good  and  benefit  only  of  '  the  seed  of  Abraham.'  See 
Sec.  102. 

Others  put  the  reason  of  the  foresaid  difference 
between  men  and  angels  in  the  heinousness  of  the  sin 
of  angels,  and  thereupon  they  aggravate  the  sin  of 
angels  by  sundry  circumstances :  as,  that  they  were 
the  more  excellent  creatures ;  that  they  had  more 
light  of  understanding ;  that  they  first  sinned ;  that 
they  were  not  tempted  to  sin  as  man  was ;  and  that 
they  tempted  man,  and  so  were  murderers  of  man, 
John  viii.  44. 

I  will  not  essay  to  extenuate  any  of  these  aggrava- 
tions ;  but  this  I  may  boldly  say,  that  these  and  other 
like  reasons,  taken  from  difference  in  creatures,  much 
derogate]  from  the  supreme  sovereignty  of  God,  who 
thus  saith,  '  I  will  be  gracious  to  whom  I  will  be 
gracious  :  and  I  will  shew  mercy  on  whom  I  will  shew 
mercy,'  Exod.  xxxiii.  19.  That  which  about  God's 
sovereignty  exercised  on  man  and  man,  in  reference 
to  the  elect  and  reprobate,  is  distinctly  set  down  by 
the  apostle,  Rom.  ix.  21,  &c.,  may  not  unfitly  be  ap- 
plied to  his  sovereignty  exercised  on  men  and  angels  : 
'  Hath  not  the  potter  power  over  the  clay,  of  the  same 
lump  to  make  one  vessel  unto  honour,  and  another 
unto  dishonour  ?'  &c. ;  '  Is  it  not  lawful  for  me,'  saith 
the  Lord,  '  to  do  what  I  will  with  mine  own  ?'  This, 
then,  is  the  reason  that  we  must  rest  upon,  '  So  was 
God's  good  pleasure.'  He  would  not  shew  that  mercy 
to  angels  which  ho  did  to  men. 

Of  God's  peculiar  love  to  man,  see  my  treatise  en- 
titled, A  Plaster  for  the  Plague,  on  Num.  xvi.  46,  sec. 
34,  85. 

The  privileges  which  God  hath  given  to  men  more 
than  to  angels  aggravateth  their  dotage  who  adore 
angels.  Therein  they  dishonour  God,  in  giving  to 
creatures  that  honour  which  is  due  only  to  the  Creator, 
and  they  do  too  much  debase  themselves,  in  dejecting 
themselves  below  those  above  whom  God  hath  ad- 
vanced them.  A  good  angel  would  not  accept  of  such 
adoration,  Rev.  xix.  10,  and  xxii.  8,  9. 

The  foresaid  privilege  doth  further  aggravate  man's 
backwardness  about  the  things  that  make  to  the 
honour  of  God.     God  having  honoured  men  above 


Ver.  IC] 


GOUGE  ON  HEBREWS. 


177 


angels,  equity  and  gratitude  require  that  men  should 
endeavour  to  honour  God  more  than  the  angels  do  ; 
but  they  fail  so  much  herein,  as  they  come  very  short 
of  other  creatures  in  glorifying  God.  Behold  the 
heavens,  they  '  declare  the  glory  of  God,'  Ps.  six.  1. 
The  whole  host  of  heaven  constantly  keepeth  that 
course  wherein  God  at  first  set  them.  Those  stars 
that  are  called  wandering,  wander  according  to  their 
appointed  course,  and  are  constant  therein.  Look 
down  upon  the  earth,  and  you  shall  find  all  manner 
of  trees  and  plants  bringing  forth  their  fruit  in  their 
season,  according  to  the  first  appointment,  Gen.  i.  12. 
Yet  men  exceedingly  fail  in  those  courses  which  God 
hath  appointed  unto  them.  We  may  justly  take  up 
the  prophet's  complaint  in  this  respect,  and  say, 
'  Hear,  0  heavens,  and  give  ear,  0  earth,'  &c.  Isa.  i. 
2,  &c.  Let  the  consideration  of  God's  respect  to  man 
above  angels  quicken  us  up  to  outstrip,  if  it  were 
possible,  the  very  angels  in  glorifying  God.  At  least 
let  our  endeavour  be  to  come  as  near  them  therein  as 
possibly  we  can.  This  is  a  point  intended  in  the 
third  petition,  where  Christ  directeth  us  to  pray  that 
God's  '  will  be  done  on  earth,  as  it  is  in  heaven,' 
Mat.  vi.  10. 

Consider,  therefore,  what  is  said  of  angels,  '  They 
excel  in  strength,  they  do  his  commandments,  heark- 
ening unto  the  voice  of  his  word,'  Ps.  ciii.  20 ;  they 
minister  unto  God,  Dan.  vii.  10;  '  They  do  always 
behold  the  face  of  God,'  Mat.  xviii.  10 ;  namely,  to 
know  his  will  what  they  should  do.  They  suddenly, 
upon  all  occasions,  assemble  in  multitudes  to  praise 
God,  Luke  ii.  13,  14  :  '  There  is  joy  in  the  presence 
of  the  angels  of  God  over  a  sinner  that  repenteth,' 
Luke  XV.  10.  In  these  and  other  like  duties  that 
concern  us  we  ought  to  be  followers  of  them. 

Sec.  160.   Of  Christ's  eternal  Dellij. 

This  word  iTri}.a/j,l3dvirai,  '  he  took  on  him,'  as  it 
sotteth  out  the  human  nature  of  Christ,  so  it  giveth 
a  hint  of  his  divine  nature,  for  it  presupposeth  that 
Christ  was  before  he  took  on  him  the  seed  of  Abraham, 
John  viii.  58.  He  that  taketh  anything  on  him  must 
needs  be  before  he  do  so.  Is  it  possible  for  him 
that  is  not  to  take  anything  on  him  ?  Now  Christ 
in  regard  of  his  human  nature  was  not  before  he 
assumed  that  nature,  therefore  that  former  being 
must  needs  be  in  regard  of  his  divine  nature  ;  in 
that  respect  he  ever  was,  even  the  eternal  God. 
Being  God,  he  took  on  him  a  human  nature,  so 
much  was  before  implied  under  this  word  jj-iTidyj, 
took  purl,  '  He  also  took  part  of  the  same,'  ver.  14, 
See.  139. 

Sec.  161.  Of  Christ  taking  on  him  seed. 

That  which  Christ  took  on  him  is  here  said  to  be 
orrh/ia,  seed.     , 

Seed  in  relation  unto  man  is  by  a  metonymy  put 
for  children  :  fot  seed  is  the  matter  out  of  which  chil- 


dren arise,  Luke  i.  55,  John  viii.  83,  Acts,  vii.  5,  G. 
Rom.  iv.  16,  18. 

The  apostle  doth  here  purposely  use  this  word  seed, 
to  shew, 

1.  That  Christ  came  out  of  the  loins  of  man,  as 
Jacob's  children,  and  their  children  are  said  to  come 
out  of  his  loins.  Gen.  xlvi.  26,  Exod.  i.  5  ;  and  all 
the  Jews  are  said  to  'come  out  of  the  loins  of  Abraham,' 
Heb.  vii.  5  ;  and  Solomon  is  said  to  '  come  out  of  the 
loins  of  David,'  1  Kings  viii.  19.  In  a  man's  loins' 
his  seed  is,  and  it  is  a  part  of  his  substance  :  thus  it 
sheweth  that  Christ's  human  nature  was  of  the  very 
substance  of  man. 

2.  That  Christ  was  the  very  same  that  was  promised 
to  be  the  Redeemer  of  man,  for  of  old  he  was  foretold 
under  this  word  seed,  as,  '  The  seed  of  the  woman,' 
Gen.  iii.  15  ;  '  The  seed  of  Abraham,  Gen.  xii.  18  ; 
'The  seed  of  Isaac,'  Rom.  is.  7,  Heb.  xi.  18  ;  '  The 
seed  of  Davidj'  2  Sam.  vii.  12,  and  xxii.  51. 

Sdc.  162.  Of  Christ's  takiivj  on  him  the  seed  of 
Abraham. 

Christ  was  indeed  the  seed  of  the  first  woman.  Gen. 
iii.  15,  which  was  the  mother  of  all  mankind  ;  his 
genealogy  therefore  reaoheth  even  unto  Adam,  Luke 
iii.  38,  for  Christ  assumed  the  common  nature  of  man, 
and  not  of  any  particular  person.  Yet  here  the  apostle 
ascendeth  no  higher  than  to  Abraham,  who  was  the 
twentieth  generation  from  Adam,  not  excluding  all 
who  lived  before  Abraham,  but  restraining  the  benefit 
to  such  as  are  of  the  faith  of  Abraham,  and  in  that 
respect  children  of  Abraham,  Gal.  iii.  7,  9. 

When  almost  all  the  world  was  addicted  to  idolatry, 
it  pleased  God  to  call' Abraham  out  of  his  own  native 
country,  and  to  enter  into  covenant  with  him  and  his 
seed,  to  be  then-  God,  and  to  take  them  for  his  people. 
Gen.  xvii.  17,  Exod.  xix.  3,  6.  Therein  he  made 
Abraham  a  kind  of  head  and  stock  of  his  church,  and 
that  not  only  of  such  as  should  descend  from  him 
after  the  flesh,  but  also  of  all  that  should  believe, 
Rom.  iv.  11.  In  reference  hereunto  is  Christ  said  to 
'  take  on  him  the  seed  of  Abraham.'  Fitly  in  this  case 
doth  the  apostle  make  mention  of  Abraham. 

1.  Because  the  promise  of  the  Messiah  to  come  of 
his  seed  was  oft  made  to  Abraham,  as  Gen.  xii.  3,  and 
xiii.  15,  16,  and  xv.  5,  6,  and  xvii.  7,  17,  and  xviii.  18, 
and  xxi.  12,  and  xxii.  18.  So  as  the  fiith  of  believers 
was  the  more  settled  in  this,  that  Christ  took  on  him 
the  seed  of  Abraham. 

2.  Because  Christ  assumed  man's  nature  in  special 
for  the  sake  of  Abraham's  seed,  which  properly  are 
they  who  were  chosen  of  God  to  eternal  life.  To  this 
purpose  tendeth  that  distinction  which  the  apostle 
makcth  between  the  children  of  the  flesh  and  children 
of  promise,  Rom.  ix.  7,  8. 

Thus,  '  if  we  be  Christ's,  then  are  we  Abraham's 
seed,  and  heirs  according  to  the  promise,'  Gal.  iii.  29. 
To  this  very  purpose  is  it  that  the  evangelist  Matthew 
M 


GOUGE  ON  HEBREWS. 


[Char  II. 


begins  tho  genealogy  of  Christ  with  Abraham,  Mat. 
i.  2. 

No  reason  can  be  fetched  from  Abraham  as  a  man, 
a  son  of  Adam,  why  God  should  prefer  him  before  any 
other  son  of  Adam.  We  must  rest  in  that  which 
Christ  affirmeth  in  another  case,  'Even  so,  Father,  for 
so  it  seemeth  good  in  thy  sight,'  Mat.  xi.  25,  2G.  This 
the  apostle  largely  proves,  liom.  ix.  15,  &c. 

As  it  was  in  the  case  betwixt  men  and  angels,  Sec. 
_  159,  so  is  it  in  this  case  between  men  and  men. 

If  that  respect  which  God  manifested  to  man  more 
than  to  angels  aflbrded  matter  of  high  admiration  and 
much  gratulation,  much  more  doth  this  dillcrence  be- 
tween men  and  men. 

Though  Christ  assumed  the  common  nature  of  men, 
yet  he  took  on  him  the  seed  of  Abraham.  To  this 
seed  in  peculiar  was  he  given  to  save  them.  This 
is  his  people  whom  he  shall  save  from  their  sins,  Mat. 
i.  21. 

Bless  the  Lord,  '  ye  seed  of  Abraham  his  servant, 
ye  children  of  Jacob  his  chosen,'  '  He  is  the  Lord 
our  God,'  itc,  '  He  hath  remembered  bis  covenant  for 
ever,  which  covenant  he  made  with  Abraham,'  Ps.  cv. 
6,  &c. ;  '  Thou  Israel  art  my  servant,  Jacob  whom  I 
have  chosen,  the  seed  of  Abraham  my  friend,'  &c., 
Isa.  xli.  8,  9.  Ye  are  they  with  whom  the  covenant 
of  God  is  most  firm  and  sure.  '  Thus  saith  the  Lord, 
If  my  covenant  be  not  with  day  and  night,  and  if  I 
have  not  appointed  the  ordinances  of  heaven  and 
earth,  then  will  I  cast  away  the  seed  of  Jacob,  and 
David  my  servant,  so  that  I  will  not  take  any  of  his 
seed  to  be  rulers  over  the  seed  of  Abraham,'  Jer. 
xxxiii.  25,  2G  ;  '  Now  to  Abraham  and  his  seed  were 
the  promises  made,'  Gal.  iii.  IG. 

Of  restraining  the  benefit  of  Chi-ist  to  the  elect,  see 
Sec.  133. 

Sec.  108.  Of  sundry  priucljiles  of  faith  conjirmed, 
and  errors  refuted,  by  these  uords,  '  He  took  on  him  the 
seed  of  Abraham.' 

That  which  hath  been  before  noted.  Sees.  104,  lOG, 
139,  concerning  Christ  and  other  men,  being  of  one 
and  the  same  ilesh  and  blood,  and  in  that  respect  bre- 
thren, is  confirmed  by  this  phrase,  '  He  took  on  him 
the  seed  of  Abraham.' 

Both  the  ancient  fathers  and  also  later  divines  have 
much  insisted  on  this  text,  to  prove  sundry  principles 
of  our  Christian  faith,  concerning, 

1.  Christ's  eternal  deity.     Hereof  see  Sec.  100. 

2.  His  true  humanil}'.  In  that  he  took  upon  him  the 
seed  of  man,  it  is  evident  that  he  was  a  true  man. 
Seed  is  the  matter  of  man's  nature,  and  the  very  sub- 
stance thereof. 

8.  The  root  out  of  which  Christ  assumed  his  human 
nature,  oven  the  seed  of  man.  It  was  not  created  of 
nothing,  nor  was  it  brought  from  heaven,  but  assumed 
out  of  the  seed  of  man.  This  was  thus  foretold  :  '  There 
shall  come  forth  a  rod  out  of  the  stem  of  Jesse,  and  a 


branch  shall  grow  out  of  his  root,'  Isa.  xi.  1  ;  and  an 
angel  thus  saith  of  Christ  to  the  Virgin  Mary :  '  That 
holy  thing  which  shall  be  born  of  thee,'  Luke  xi.  85. 

4.  The  subsistence  of  Christ's  human  nature  in  his 
divine  nature.  The  human  nature  of  Christ  never 
had  a  subsistence  in  itself.  At  or  in  the  very  first  fram- 
ing or  making  it,  it  was  united  to  the  divine  nature, 
and  at  or  in  the  first  uniting  it,  it  was  framed  or  made. 
Philosophers  say  of  the  uniting  of  the  soul  to  the 
body,  in  creating  it  it  is  infused,  and  infusing  it  it 
is  created.'  Much  more  is  this  true  concerning  the 
human  nature  of  Christ  united  to  his  divine ;  fitly, 
therefore,  is  it  here  said,  that  he  took  on  him  the  seed, 
not  a  sou,  of  Abraham. 

5.  His  two  distinct  natures.  He  took  on  him  man's 
nature,  being  GoJ  before ;  so  as  they  were  two,  and 
those  two  distinct  natures. 

6.  The  union  of  the  two  natures.  He  assumed  or 
took  on  him  the  one  to  the  other,  and  so  made  of 
those  two  natures  one  person.  This  union  is  evidenced 
in  these  phrases,  '  The  word  was  made  flesh,'  John  i. 
14  ;  '  God  was  manifested  in  the  flesh,'  1  Tim.  iii.  16; 
'  Christ  came  of  the  Father,  as  concerning  the  flesh, 
who  is  over  all,  God  blessed  for  ever,'  Eom.  ix.  5. 
This  true  real  union,  the  Greek  fathers,-  to  free  it 
from  mistakings,  have  set  out  negatively  and  affir- 
matively with  sundry  emphatical  words.     As, 

1.  Without  alteration  or  change,  arii'zrta;,  whereby 
is  intended  that  the  divine  nature  still  remained  the 
same  ;  and  in  assuming  the  humanity,  was  no  whit  at 
all  changed,  as  wine  is  changed  by  putting  water  into 
it ;  nor  was  the  human  altered  into  the  divine,  as 
water  was  turned  into  wine,  John  ii.  9. 

2.  Without  division,  aoiaiiirui,  so  as  they  both  make 
but  one  and  the  same  person.  They  are  indeed  two 
distinct  natures,  but  so  united  as  both  make  one  only 
person,  both  have  one  and  the  same  subsistence.  As 
the  Son  of  God  hath  a  peculiar  subsistence  in  himself,  so 
the  human  nature  which  he  assumed  subsisteth  therein. 

3.  Without  confusion,  dcvy'/^jTiic.  Those  two  na- 
tures are  united  in  one  person,  yet  not  by  confusion  of 
substance,  as  if  the  human  nature  were  transfused  int  j 
the  divine,  and  both  made  but  one  nature.  They  rem  lin 
two  distinct  natures,  each  having  distinct  properties, 
distinct  wills,  distinct  operations  and  actions. 

Without  separation,  ayjoliTu;,  never  to  be  disunited 
or  severed  one  from  the  other.  On  earth  they  were 
first  united,  in  heaven  they  will  ever  so  abide.  As  the 
infirmities  of  the  flesh  caused  no  separation,  so  neither 
will  the  glory  of  the  Deity.  In  this  respect  we  may 
say,  '  Jesus  Christ,  the  same  j'esterday,  and  to-day, 
and  for  ever,'  Heb.  xiii.  8. 

The  affirmative  word  which  they  nse  to  set  out  this 
union,  ohsiub'Tii,  signifieth  essentialtij  or  substantially, 
not  as  in  the  mystery  of  the  Trinity,  where  the  dis- 
tinct persons  are  all  of  one  nature  or  essence,  but  be- 


i 


Ver.  17.] 


GOUGE  ON  HEBREWS. 


179 


cause  the  distinct  natures  of  Christ  make  but  one  per- 
son, and  thus  the  union  may  be  said  to  be  essential, 
not  accidental.  The  aijostle  useth  a  like  emphatical 
word  where  he  saith,  that  '  in  Christ  dwelleth  all  the 
fulness  of  the  Godhead  bodily,'  au/jLanxZ;,  Col.  ii.  9. 
This  word  bodilij  intendeth  as  much  as  the  former  word 
essentially  or  substanliallif,  or  as  some  translate  it, 
personally.  By  this  word  the  union  of  God  with  Christ 
is  distinguished  from  all  other  unions.  God  of  old 
manifested  himself  in  the  cloud,  in  the  rock,  in  the 
ark,  in  the  tabernacle,  in  the  temple  ;  but  figuratively 
God  also  manifested  himself  in  his  prophets,  but  vir- 
tually by  the  operation  of  his  Spirit ;  but  never  was 
he  in  any  person  or  in  any  thing  as  in  Christ. 

This  text  hath  also  been  used  as  a  maul  to  knock 
down  sundry  ^heresies,  whereof  see  Sec.  140. 

Sec.  164.  Of  the  resolution  of  Reh.  ii.  IG. 
In  this  verse  is  set  down  a  difference  of  Christ's  re- 
spect to  angels  and  men.     Hereabout  observe, 

1.  The  inference  upon  that  which  went  before.  It 
is  brought  in  as  a  reason  why  Christ  destroyed  the 
davil  and  dehvered  man.     See  Sec.  155. 

2.  The  substance.     In  it  there  is, 

1.  A  proof  of  the  point,  verily,  &r,-ou. 

2.  The  point  itself.  Herein  are  two  parts,  one  ne- 
gative, the  other  affirmative. 

In  the  negative  is  declared  what  Christ  did  not  for 
angels.     Therein  is  set  down, 

1.  An  act  of  gi-ace  not  vouchsafed,  oix  £.T/Xa,aSa- 
nrai,  he  took  not  on  him. 

2.  The  object  or  persons  to  whom  that  act  was  not 
vouchsafed,  ayyiXuv,  angels. 

In  the  affirmative  is  declared  what  he  did. 
Betwixt  the  two  parts  is  placed  a  particle  of  opposi- 
tion, aXXa,  hut. 

In  the  latter  part  is  set  down, 

1.  An  act  of  grace  vouchsafed,  sTO.a/j.ZdviTai,  he 
took  on  him. 

2.  The  object  or  persons  to  whom  he  vouchsafed  it. 
That  object  is, 

1.  Generally  impHed,  axii/iarog,  the  seed. 

2.  Particularly  exemplified,  'ACjaa/i,  of  Abraham. 

Sec.  165.  0/ the  observations  arising  out  of  S.eh.ii.  16. 

I.  Christ  destroyed  such  sinners  as  he  did  not  under- 
take for. 

II.  Christ  delivered  such  as  he  undertook /or.  These 
two  observations  I  gather  out  of  this  causal  particle 
for.     See  Sec.  155. 

III.  Weighty  matters  are  more  than  ordinarily  to  be 
pressed.  Christ's  different  respect  to  angels  and  men 
is  a  weighty  matter,  and  such  a  word  as  this  verily  is 
a  more  than  ordinaiy  affirmation.     See  Sec.  155. 

IV.  Means  of  grace  is  not  afforded  to  those  to  ivhoni 
grace  is  not  vouchsafed.  '  Grace  was  not  vouchsafed  to 
the  angels  ;  therefore  Christ,  the  means  of  grace,  is 
not  afforded  to  them.     See  Sec.  157. 


V.  Angels  had  not  that  grace  afforded  to  them  which 
was  vouchsafed  to  man.  This  very  phrase,  he  took  not 
on  him,  whereby  the  grace  vouchsafed  unto  man  is  ex- 
pressed, is  denied  in  reference  to  angels.    See  Sec.  157. 

VI.  Christ  preferred  men  before  angels.  The  par- 
ticle of  opposition  intendeth  as  much.     See  Sec.  159. 

VII.  Ood's  goodness  is  ever  tvorhing.  This  I  gather 
from  the  apostle's  expressing  an  act  past  in  the  present 
tense.     See  Sec.  156. 

VIII.  Christ  was  before  he  assumed  man's  nature. 
See  Sec.  160. 

IX.  Christ  assumed  to  his  divine  nature  our  nature. 

X.  Christ's  human  nature  subsisted  in  his  divine 
nature. 

XL  Christ  was  man  of  man. 

XII.  Christ  had  two  distinct  natures. 

XIII.  Christ's  two  natures  were  united  in  one  person. 
Of  these  five  latter  observations,  see  Sec.  168. 

XIV.  Christ  was  exhibited  as  he  was  promised.  He 
was  promised  under  the  seed  of  Abraham,  and  he  took 
on  him  the  seed  of  Abraham. 

XV.  Ch  rist  became  man  for  the  elect's  sake.  The  elect 
are  comprised  under  the  seed  of  Abraham.  Of  these 
two  last  observations,  see  Sec.  162. 

Sec.  166.  Of  the  necessity  of  Christ  being  man. 

Ver.  17.  Wherefore  in  all  things  it  behoved  him  to 
be  made  like  unto  his  brethren,  that  he  might  be  amerci- 
ful  and  faithful  high  priest  in  things  pertaining  to  God, 
to  make  reconciliation  for  the  sins  of  the  pieople. 

To  Christ's  prophetical  and  kingly  offices  the  apostle 
addeth  his  third,  which  is  his  priestly  office,  and  that 
to  prove  the  main  point  in  hand,  namelj'  that  Christ 
was  man,  otherwise  he  could  not  have  been  a  priest ; 
for  '  every  high  priest  is  taken  from  among  men,'  &c., 
Heb.  V.  1. 

As  the  last  two  verses  of  this  chapter  have  a  general 
reference  to  Christ's  human  nature,  set  out  ver.  10,  11, 
&c.,  so  they  have  also  a  special  reference  to  the  last 
clause  of  the  verse  going  before,  and  that  as  a  neces- 
sary consequence  following  thereupon.  Because  Christ 
took  on  him  the  seed  of  Abraham,  therefore  it  behoved 
him  to  be  made  like  unto  him. 

The  particle  of  inference,  iikv,  translated  wherefore, 
properly  signifieth  a  jilace  whence  one  cometh.  Acts 
xiv.  26,  or  where  one  doth  a  thing.  Mat.  xxv.  24,  26, 
or  a  condition  or  danger  from  whence  one  is  brought, 
Heb.  xi.  19. 

It  is  also  frequently  used  to  set  out  a  consequence 
following  from  another  thing,  as,  because  the  Lord 
Jesus  had  most  evidently  made  himself  known  to  Paul, 
thereupon  he  was  '  not  disobedient  unto  the  heavenly 
vision,'  Acts  xxvi.  19. 

In  this  sense  is  this  word  five  several  times  used  in 
this  epistle,  as  here,  chap.  iii.  1,  and  vii.  25,  and  viii. 
3,  and  ix.  18. 

The  necessity  of  the  consequence  is  implied  in  this 
word  wpE;\s,  it  behoved.     See  Chap.  iii.  5,  Sec  14. 


GOUGE  ON  HEBREWS 


[Chap.  II. 


This  word  hath  reference, 

1.  To  a  debt  that  one  ought  to  pay,  Mit.  xviii.  28, 
Lnke  vii.  41. 

2.  To  a  duty  that  one  ought  to  perform,  2  Thes.  i.  3. 
8.  To  a  punishment  which  ought  to  be  inflicted, 

John  xix.  7. 

In  all  these  senses  it  is  here  fitly  used. 

1.  Christ,  as  a  surety  for  man,  Heb.  vii.  27,  ought 
to  pay  man's  debt,  Prov.  vi.  1,  2. 

2.  As  he  was  sent  of  the  Father,  he  ought  to  do 
that  for  which  he  was  sent,  John  ix.  4. 

3.  As  he  took  upon  him  the  sins  of  the  elect,  the 
punishment  of  them  ought  to  be  inflicted  upon  him, 
2  Cor.  V.  21. 

Such  a  word  as  this  was  used  before,  ver.  10,  Sec. 
86.  But  the  two  words  there  and  here  do  dift'er  in 
syllables  and  sense.  Answerably  our  translators  do 
difierently  translate  them  :  there,  eVsete,  '  it  became ;' 
here,  ifs/Xs,  '  it  behoved.'  The  former  is  attributed 
to  God  the  Father  ;  this  is  referred  to  God  the  Son, 
and  that  in  regard  of  his  human  nature.  That  sig- 
nified a  comeliness  or  a  meekness  ;  this  a  necessity, 
yet  no  absolute  necessity,  but  a  necessity  on  supposi- 
tion, in  regard  of  that  order  which  God  had  set  down 
to  redeem  man  by  a  ransom,  and  by  satisfaction  to 
his  justice.  Now,  Christ  hereunto  voluntarily  sub- 
jected himself,  and  in  that  respect  it  behoved  him  to 
do  what  he  undertook  to  do.  He  bound  himself  to 
partake  of  our  infirmities.     See  See.  88. 

This  he  did  in  respect  to  his  Father's  purpose, 
which  was  foretold  by  the  prophets  ;  and  therefore 
Christ  would  accomplish  it.  Hereupon  Christ  him- 
Belf  saith,  '  Thus  it  is  written,  and  thus  it  behoved 
Christ  to  suSer,'  Luke  xxiv.  46. 

This  he  did  also  in  regard  of  our  weakness,  that  he 
might  the  rather  encourage  and  embolden  us  to  go  to 
him,  and  to  trust  unto  him.  If  Christ  had  not  had 
experience  of  our  infirmities,  we  could  not  with  such 
boldness  go  unto  him  as  now  we  do,  Heb.  iv.  15,  16. 

This  doth  highly  amplify  Christ's  love  to  us,  who, 
being  most  free  and  bound  to  nothing,  for  our  sakes 
bound  himself  to  do  and  endure  what  he  did.  A 
eervant's  love  to  his  master,  wife,  and  children,  was 
tried  by  a  voluntary  binding  of  himself  to  his  master, 
and  sufl'ering  his  ear  to  be  bored  through,  Exod.  xxi. 
5,  6.  Christ  did  more  ;  ho  suflered  his  side,  hands, 
and  feet  to  be  bored  through,  and  his  side  to  bo 
pierced,  yea,  and  his  very  soul  too,  Isa.  liii.  10. 

How  arc  we  bound  to  bind  ourselves  to  Christ ! 
Bonnden  duty,  gratefulness,  our  own  good  and  benefit, 
require  thus  much.  Let  us  therefore  bind  ourselves 
by  voluntary  covenant  and  vows,  that  so  we  may  be 
kept  from  starling  from  Christ. 

Sec.  167.   0/  Chrixl's  birlliirn. 
That  whereunto  Christ  was  bound  is  thus  expressed, 
'  To  be  made  like  unto  his  brethren.' 

This  is  the  third  time  that  this  relative  hietlurii,  in 


reference  to  Christ,  is  here  in  this  chapter  uped,  and 
that  still  in  the  very  same  sense  ;  see  Sees.  106,  113. 
It  setteth  out  the  same  persons  that  were  intended 
under  these  titles,  '  sons,'  Sec.  90  ;  '  sanctified  ones,' 
Sec.  103  ;  '  children,'  Sec.  128  ;  and  '  seed  of  Abra- 
ham,' Sec.  162.  All  these  point  at  the  elect  of  God, 
for  whose  sake  in  special  Christ  took  on  him  the 
common  nature  of  man  ;  for  he  was  made  like  unto 
man  for  the  elect's  sake,  who  are  given  unto  him  of 
his  Father,  Sec.  132.  Christ  principally  intended 
their  good  by  being  made  like  to  man,  and  they  reaped 
the  benefit  thereof,  yea,  to  them  that  benefit  is  re- 
strained ;  see  Sec.  133. 

Sec.  168.   Of  Christ  being  made  liktf  tn  mnfi. 

The  word  o,aoiia6f,vai,  translated  tnade  like,  doth  for 
the  most  part  set  forth  a  mere  resemblance  or  like- 
ness of  a  thing,  as  Mat.  vii.  26,  and  xiii.  24.  But 
here  it  is  taken  for  more  than  a  bare  resemblance, 
even  for  a  participation  of  essence. 

In  the  former  respect,  we  may  say  of  a  picture,  It 
is  made  like  such  a  man  ;  but  in  the  latter  respect,  wo 
may  say  of  a  child,  who  partakes  of  his  father's  nature 
in  the  substance,  constitution,  disposition,  and  mani- 
fold afi"ections  and  passions,  He  is  made  like  unto  his 
father. 

A  word,  o,ao/'w,aa,  sprouting  out  of  the  same  root,  is 
used  by  the  apostle  to  set  out  Christ's  participation  of 
our  nature  ;  as  thus,  '  God  sent  his  Son  in  the  like- 
ness of  sinful  flesh,'  Rom.  viii.  3  ;  and  thus,  '  Christ 
was  made  in  the  likeness  of  man,'  Philip,  ii.  7.  A 
like  word,  u;,  is  used  to  set  out  the  identity  of  the 
glory  of  the  Son  with  the  glory  of  the  Father  :  '  We 
beheld  his  glory,  the  glory  as  of  the  only  begotten  of 
the  Father,'  John  i.  14.  Thus  this  word  here  an- 
swereth  to  that  lik-eirise,  ver.  14.     See  Sec.  139. 

These  words  of  likeness  are  used  to  set  out  both 
the  reality  of  a  thing,  and  also  an  apparent  manifis 
tation  thereof. 

The  apostle  here  intends  the  very  same  thing  tli  , 
he  did  before  under  these  phrases,  '  all  of  one,'  S. c 
104  ;  '  he  also  himself  likewise  took  part,'  Sec.  IBit : 
'  he  took  on  him  the  seed  of  Abraham,'  Sees.  1. ")'.», 
162.  All  these  phrases,  and  this  here  in  the  text, 
with  emphasis  demonstrate  the  trnth  and  reality  of 
Christ's  human  nature,  that  he  was  a  man,  such  a  man 
as  we  are. 

Sec.  169.  Of  tim  general  'all  lliiiigx,'  telieieiii  Christ 
was  made  like  to  man. 

Though  every  particular  be  comprised  under  tl' 
funeral  all  tliinijx,  yet  they  may  be  ranked  under  sn<  ■ 
heads  as  will  shew  that  they  were  very  many.  Tho 
heads  are  these  : 

1.  The  essential  parts  of  man's  nature,  which  wore 
soul  and  body. 

2.  The  powers  of  his  sonl ;  as  understanding  nui 
will,  together  with  his  affections  ;  both  liking,  as  ho]' 


Vkk.  17.] 


GOUGE  ON  HEBREWS. 


desire,  love,  and  joy  ;  and  disliking,  as  fear,  anger, 
hatred,  grief;  and  all  manner  of  senses  ;  both  internal, 
as  the  common  sense,  phantasy,  and  memory  ;  and 
external,  as  sight,  hearing,  smelling,  tasting,  feeling. 
8.  The  several  and  distinct  parts  of  the  body, 
whether  inward  or  outward,  which  are  very  many,  and 
well  known,  the  outward  especially. 

4.  The  growth  of  the  parts  of  Christ's  body,  and 
endowments  of  soul.  As  other  men,  so  Christ  at  first 
was  little.  He  was  nine  months  in  his  mother's 
womb  ;  being  born,  he  was  wrapped  in  swaddling 
clothes,  and  carried  in  arms,  Luke  ii.  7,  28.  He 
also  '  increased  in  wisdom  and  knowledge,'  Luke  ii. 
52.  Hereby  is  proved  a  growth  in  powers  of  soul  and 
pt.rts  of  body. 

5.  Sundry  infirmities  of  soul ;  besides  the  affections 
before  mentioned,  '  he  groaned  in  the  Spirit,  and  was 
troubled,'  John  xi.  83,  and  was  afflicted  with  other 
suul-sufl'erings  ;  whereof  see  Sec.  76. 

Sundry  infirmities  of  body  ;  as  hunger,  thirst,  cold, 
wearisomeness,  sleepiness,  fainting,  mortality. 

7.  Manifold  temptations. 

8.  Manifold  afflictions. 

Of  Christ's  temptations'  and  other  afflictions,  see 
Sec.  96. 


irher 


Christ 


Sec.  170.   Ofnin  and  s( 
nut  like  man. 

True  it  is  that  Christ  was  not  subject  to  sin  ;  he 
was  holy,  harmless,  undefiled,  separate  from  sinners, 
Heb.  vii.  26  ;  he  was  pure  in  his  conception,  Luke 
i.  35  ;  he  '  knew  no  sin,'  2  Cor.  v.  21  ;  '  he  did  no 
sin,  neither  was  guile  found  in  his  mouth,'  1  Peter 
ii.  22.  We  read  not  that  any  sickness  ever  seized 
upon  him,  nor  defect  of  nature,  as  blindness,  lame- 
ne.ss,  deafness,  dumbness,  or  any  other  the  like. 
Hereupon  a  question  is  moved.  How  it  can  be  true 
that  Christ  was  made  like  man  in  this  general  extent, 
all  thimjs  ? 

Alls.  1.  Generals  admit  some  particular  exceptions. 
The  apostle  himself  thus  expresseth  the  exception  of 
sin  :  '  He  was  in  all  points  tempted  like  as  we  are, 
yet  without  sin,'  Heb.  iv.  15. 

2.  Though  sin  in  our  nature  be  an  inseparable 
adjunct,  yet  is  it  not  essential  thereunto.  A  man 
may  be  a  true  man  though  he  have  no  sin  in  him  ; 
instance  Adam  in  his  innocency,  and  glorified  saints 
after  the  resurrection. 

3.  Christ,  as  surety  for  sinners,  was  like  to  sinful 
men,  in  that  our  sins  were  imputed  to  him,  and  he 
bare  the  burden  of  them.  Thus  it  is  said,  that  '  he 
was  made  sin  for  us,'  2  Cor.  v.  21  ;  but  to  be  him- 
self tainted  with  sin  was  not  possible,  by  reason  of  the 
union  of  his  human  nature  with  his  divine.  Tf  such 
a  thing  could  have  been,  it  would  have  crossed  the 
main  end  of  his  being  like  unto  man,  namely,  to  be  a 
mediator  betwixt  God  and  man,  to  make  satisfaction 
for  the  sins  of  others,  &c. 


As  for  sicknesses,  and  other  like  infirmities,  they  were 
personal,  and  not  inseparable  from  man's  nature  ;  for 
there  are  many  particular  men  that  were  never  blind, 
deaf,  dumb,  lame,  sick  of  the  palsy,  pleurisy,  and  other 
particular  diseases. 

Besides,  sicknesses  and  other  personal  infirmities 
would  have  been  an  hindrance  to  those  works  which 
he  was  to  accomplish  for  our  redemption.  They  would 
have  kept  him  from  going  up  and  down  to  preach  the 
gospel,  and  to  do  sundry  other  good  thiogs.  Acts  x.  38. 
Sight  wrought  compassion  in  him,  Mark  vi.  34.  Hear- 
ing others'  cries  moved  him  to  help  them,  Mark  x.  48, 
49.  By  his  speech  he  comforted  such  as  were  in  dis- 
tress. Mat.  ix.  2.  Had  he  wanted  those  parts,  he  had 
been  much  hindered. 

Obj.  It  is  said,  that  'himself  took  our  infirmities, 
and  bare  our  sicknesses,'  Mat.  viii.  17. 

Alts.  Those  phrases  are  used  of  Christ's  removing 
and  taking  away  from  sundry  men  sundry  infirmities 
and  sicknesses,  which  he  did  with  such  compassion, 
as  he  might  seem  to  bear  them  himself,  in  regard  of  a 
fellow-feeling. 

Sec.  171.  Of  the  ends  wlnj  Christ  was  made  like  to 
man  in  all  things. 

The  ends  why  Christ  might  be  made  like  to  man  in 
the  foresaid  universal  likeness,  were  such  as  these : 

1.  To  give  a  surer  evidence  of  the  truth  of  his  hu- 
man nature.  Thus  this  is  a  confirmation  of  this 
great  article  of  our  Christian  faith,  that  Christ  was  a 
true  man.  , 

2.  To  give  assurance  of  his  compassions  towards  us 
in  regard  of  our  infirmities,  Heb.  iv.  15. 

3.  That  no  gifts  or  parts  of  learning,  wisdom,  purity, 
or  any  other  excellency,  exempts  men  from  infirmities, 
for  who  more  excellent  than  Christ  ?  Thus  this  is  a 
ground  of  contentation. 

4.  To  demonstrate  that  infirmities  and  afflictions, 
simply  considered  in  themselves,  are  no  arguments  of 
God's  displeasure  or  indignation.  Thus  this  is  a 
ground  of  patience. 

5.  To  be  an  example,  that  we  might  have  a  pattern 
for  well- carrying  ourselves  in  such  cases.  Thus  this  is 
a  direction. 

6.  To  make  them  more  easy  to  us ;  for  Christ,  by 
putting  his  shoulder  uuder  the  burdens  that  lie  upon 
us,  hath  taken  away  the  greatest  heaviness  of  them, 
and  made  them  to  us  portable.  This  is  a  ground  of 
encouragement. 

7.  To  sanctify  them  unto  us,  for  whatsoever  Christ 
underwent,  he  sanctified :  he  sanctified  divine  ordinances, 
by  observing  them  himself ;  he  sanctified  the  creatures 
that  are  useful  for  man,  by  using  them  himself. 

Other  ends  follow  more  distinctly  to  be  handled  in 
the  words  following  in  this  chapter. 

All  the  fore- mentioned  ends,  and  others  also  like  to 
them,  demonstrate  that  Christ  was  in  all  things  like  to 
us  for  our  good.     The  benefit  thereof  redounds  to  us. 


JOUUE  ON  HEBHKWS. 


[Chap.  II. 


How  just  and  equal  is  it  that  we  should  endeavour  in 
all  things  wherein  wo  niaj'  bo  like  to  him,  to  endeavour 
to  bo  so.  It  will  bo  our  wisdom,  onr  honour  and  glory 
80  to  be,  yea,  though  it  bo  in  sullbring.  The  apostles 
'  rejoiced  that  they  were  counted  worthy  to  sullbr  shame 
for  Christ's  name,'  Acts  v.  -11.  If  wo  be  like  him  here 
in  afllictions  and  sufl'orings,  wo  shall  be  like  him  hero- 
after  in  glory,  2  Tim.  ii.  12. 

Sec.  172.   Of  Christ  a  true  priest. 

The  most  useful  and  behoveful  office  that  Christ 
undertook  for  man,  is  comprised  under  this  compound, 
a^-Xji^itJi,  high  priest. 

The  Hebrew  word  translated  priest,  is  derived  from 
a  verb  that  sigiiiGeth  in  general  to  minister,  tn3,  mini- 
stravit.  The  noun  also  in  general  signifieth  a  minister  ; 
it  is  sometimes  used  for  a  minister  in  civil  afi'airs,  and 
is  translated  prince  or  ruler,'  Gen.  xli.  45,  2  Sam.  viii. 
18,  XX.  26.  Most  frequently  it  is  put  for  a  minister  in 
sacred  matters,  and  translated  priest.^ 

The  Greek  word  is  derived  from  an  adjective,  /sso;, 
sacer,  iisiui,  sacerdos,  that  signifieth  holy.  The  func- 
tion of  a  priest  is  sacred,  and  thereupon  his  name, 
that  carricth  holiness  in  it,  is  given  unto  him.  Aaron, 
by  reason  of  his  function,  is  styled  '  God's  holy  one,' 
Deut.  xxxiii.  8,  and  'the  saint  of  the  Lord,'  Ps.  cvi.  16. 

The  notation  of  the  Latin  word^  is  most  proper  to 
the  title,  which  signifieth  priest ;  for  it  is  from  giving 
or  offering  sacred  things. 

Our  English  word  priest  is  supposed  to  be  a  con- 
tract of  a  Greek  word  that  signifieth  a  president,*  or 
one  that  is  set  over  others,  or  put  before  them.  For 
priests  are  over  God's  people  in  spiritual  matters  con- 
cerning their  souls. 

According  to  the  several  notations  in  every  language 
was  Christ  a  priest ;  for, 

1.  He  was  a  prince,  Isa.  ix.  6  ;  and  a  minister  for 
God's  church,  Rom.  xv.  8. 

2.  He  was  an  holy  one,  Luke  i.  35 ;  Acts  ii.  27, 
and  iii.  14. 

8.  He  offered  himself  a  sacrifice  to  God,  Eph.  v.  2. 
4.  He  is  set  over  the  bouse  of  God,  Hob.  iii.  6. 
All  those  things  whereby  this  apostle  describeth  a 
priest,  chap.  v.  l,do  most  properly  belong  to  Christ;  for, 

1.  A  priest  is  tahen  from  uinoiir/  men.  Christ  also 
himself  likewise  took  part  of  the  same  flesh  and  blood 
whereof  other  men  are  partakers.     See  Sec.  139. 

2.  A  true  priest  is  onluined.  Christ  also  '  glorified 
not  himself  to  be  made  an  high  priest;'  but  his  Father 
glorified  him  in  that  respect,  Heb.  v.  5,  he  ordained  him. 

8.  A  priest  \sfor  men.  What  Christ  undertook  ho 
undertook  for  us.     See  Sec.  83. 

4.  A  priest  is  in  thim/s  pertaining  to  God.  Thus 
much  is  expressly  affirmed  of  Christ  in  this  verse :  Ho 

•  ]n,jVim»ler,inpolitieisptincfps. 
'  Minister  in  taerit,  Sacerdos. 

'  Sacerdos,  a,  sacris  dnmlis  seu  oft'oioiidis. 

*  rftitTtii,  seu,  rftrTaTtii,  priest. 


is  '  a  priest  in  things  pertaining  to  God.'  He  is  the 
one  mediator  between  God  and  men,  1  Tim.  ii.  5. 

5.  A  priest  ofl'erelh  up  scu'ri/ices.  '  Wherefore,  it  is 
of  necessity  that  Christ  have  somewhat  also  to  offer,' 
Heb.  viii.  3.  '  He  hath  given  himself  for  us  an  ofl'er- 
ing,  and  a  sacrifice  to  God  for  a  sweet-smelling 
savour,' Eph.  V.  2.  A  priest  offereth  for  sins.  Christ 
'  by  himself  purged  our  sins.'     See  Chap.  i.  Sec.  28. 

By  all  these  it  appeareth  that  Christ  is  a  true  priest. 
Thus  was  he  foretold  to  be,  Ps.  ex.  4,  Zech.  vi.  13. 
Thus  is  ho  verj'  oft  testified  to  be  in  this  epistle. 

In  that  ho  is  said  to  be  a  true  priest,  this  epithet 
true  is  not  here  opposed  to  false  and  deceitful,  but  to 
typical  and  metiiphorical  priests.  He  is  a  priest  in- 
deed ;  such  an  one  as  really,  in  truth  and  deed,  effect- 
eth  all  that  is  to  be  done  by  a  priest. 

All  the  priests  under  the  law  were  typical,  even 
types  of  Christ :  that  is,  such  as  could  not  themselves 
perform  indeed  what  was  typified  by  them,  as  to  make 
atonement,  to  take  away  sin,  to  satisfy  justice,  to 
pacify  wrath,  to  reconcile  to  God,  to  make  persons 
and  services  acceptable  to  God,  &c.  ;  yet  they  shew 
that  there  was  a  priest  to  come  that  could  and  would 
indeed  perform  all  that  belonged  to  a  priest.  This 
was  Jesus  Christ. 

All  called  priests  in  the  Xew  Testament  are  but 
metaphorical,  priests  by  way  of  resemblance,  because 
they  do  such  like  ofiiees  as  priests  did,  and  ofl'er  such 
things  to  God  as  were  like  to  sacrifices.  Their  offices 
are  to  approach  to  the  throne  of  grace,  to  pray  for 
themselves  and  others,  to  ofl'er  gifts  and  services  to  God. 

Of  Christians'  particular  sacrifices,  see  Sec.  175. 

In  this  respect  it  was  thus  foretold  concerning 
Christians,  '  Ye  shall  be  named  the  priests  of  the 
Lord,'  Isa.  Ixi.  6  ;  '  I  will  take  of  them  for  priests  and 
for  Levitos,  saith  the  Lord,'  Isa.  Ixvi.  21.  And  in 
the  New  Testament  it  is  said,  Christ  '  hath  made  us 
priests  unto  God,'  Rev.  i.  6,  and  v.  10  ;  yea.  Chris- 
tians are  said  to  be  'an  holy- priesthood,'  'a  royal 
priesthood,'  1  Peter  ii.  5,  9. 

Christ  and  Christ  alone  was  a  true  priest,  in  that 
all  things  requisite  for  a  true  priest  were  found  to  lie 
in  him,  and  in  him  alone  ;  for  ho  was  both  God  and 
man,  and,  as  God-man  in  one  person,  ho  was  our  priest. 

AU  those  things  which  concern  a  priest  may  he 
drawn  to  two  heads  :  1 ,  matters  of  ministry  ;  2,  mat- 
ters of  dignity. 

1.  In  regard  of  ministry,  a  true  priest  must, 

(1.)  Obey  and  fulfil  the  law.  Christ  thus  saith  of 
himself,  '  It  becometh  us  to  fulfil  all  righteousness,' 
Mat.  iii.  15. 

(2.)  Be  subject  to  infirmities,  Heb.  iv.  15. 

(3.)  Sufl'er,  Heb.  v.  8. 

(4.)  Die,  ver.  9,  10. 

(5.)  Be  made  a  curse,  Gal.  iii.  13. 

These  and  other  things  like  to  them,  Christ  could 
not  have  done  and  endured  except  ho  had  been  a 
creature,  oven  a  man. 


Vkr.  17.] 


GOUGE  ON  HEBREWS. 


183 


2.  In  regard  of  dignity,  a  true  priest  must  be, 
(1.)  Of  divine  dignity,  to  be  worthy  to  appear  be- 
fore God. 

(2.)  Of  almighty  power,  to  bear  the  infinite  burden 
of  sin,  to  endure  the  curse  of  the  law,  to  overcome 
death,  devil,  and  hell. 

(3.)  Of  infinite  merit,  to  purchase,  by  wbat  he  did 
and  endured,  divine  favour  and  heavenly  glory. 

No  mere  creatui'e  was  capable  of  these  requisites. 

3.  Finally,  a  true  priest  must  be  a  mediator  be- 
twixt God  and  man.  He  must  be  fit  and  able  to  ap- 
pear before  God,  Heb.  viii.  1  ;  and  such  an  one  as 
men  may  appear  before  him,  Heb.  iv.  15,  IG.  In 
this  respect  an  hypostatical  union  of  the  divine  and 
human  nature  in  one  person  was  requisite  for  a  true 
priest.  This  could  none  be  but  Jesus  Christ,  God- 
man,  Immanuel,  God  manifested  in  the  flesh,  1  Tim. 
iii.  16.  By  virtue  of  this  union,  Christ  himself  was 
all  in  all.  As  man,  he  was  a  fit  sacrifice  :  '  He  gave 
himself  an  oflering  and  a  sacrifice,'  Eph.  v.  2.  As 
God,  he  was  the  altar  that  sanctified  that  sacrifice  ; 
for  '  the  altar  sanctifietb  the  gift,'  Mat.  xxiii.  19.  As 
God-man  in  one  person,  he  was  the  priest  that  ofi'ered 
that  sacrifice  upon  that  altar  :  '  Through  the  eternal 
Spirit  he  ofi'ered  himself,'  Heb.  ix.  14. 

Herein  the  sufiiciency  of  Christ's  priesthood  is 
evidenced,  ia  that  each  nature  did  what  was  proper  to 
it.'  By  the  human  nature,  all  matters  of  service  and 
sufl'ering  were  done  and  endured  ;  by  the  divine  na- 
ture, all  matters  that  required  divine  authority  and 
dignity  were  performed.  From  the  union  of  those 
two  natures  in  one  person,  the  accomplishment  (aTo- 
riXia/^a),  consummation,  and  perfection  of  all  arose. 

See  more  hereof  Chap.  is.  1 4,  Sec.  78. 

Sec.  173.   Of  Christ  an  hiijh  and  rjreat  priest. 

As  Christ  was  a  true  priest,  so  be  is  here  styled  by 
the  apostle  '  an  high  priest.'  In  Greek  these  two 
words  are  compounded  iu  one,  a^-/ji^iiji,  which,  word 
for  word,  we  may  translate  arch-priest,  as  archangel, 
a.>yJi.yyi\oi,  \  Thes.  iv.  16,  Jude  9;  arch-shepherd, 
or  chief  shepherd,  ao-^iirmij.riv,  1  Peter  v.  4  ;  arch- 
builder,  ae^yjrs-/.Ti,i'/,  or  master-builder,  1  Cor.  iii.  10  ; 
arch-publican,  or  chief  publican,  a^yjTt>.avr]i,  Luke 
six.  2.  In  the  Hebrew,  the  phrase  translated  hiyh 
priest  is  great  priest,  ^llJn  t^sn,  Lev.  xxi.  10.  And 
the  same  person  translated  in  English  chief  jiriest,  is 
in  Hebrew  head  priest,  tt'Nin  pD,  2  Kings  xxv.  18. 

Aaron  was  the  first  that  had  this  title  given  unto 
him.  Lev.  xvi.  3  ;  and  the  eldest  son  of  the  family  of 
Aaron  was  successively  to  be  high  priest,  after  the 
death  of  the  former  high  priest,  Exod.  xxix.  29,  30. 

There  wore  sundry  duties  and  dignities  proper  to 
the  high  priest  for  the  time  being  ;  as, 

'  A  git  xitraque  forma  in  Christo  cum  communione  alterius, 
quod  utriuaquo  proprium  est ;  Verbo  operante  quod  Verbi  est, 
et  canio  exequente  quod  carnis  est. — Leo.  Epist.  x.  ad  Fla- 


1.  To  enter  into  the  most  holy  place,  Lev.  xvi.  3. 

2.  To  appear  before  God  for  the  people,  E.^od. 
xxviii.  29. 

3.  To  bear  the  sins  of  the  people,  Exod.  xxviii.  38. 

4.  To  oft'er  incense,  Lev.  xvi.  12,  13. 

5.  To  make  atonement.  Lev.  xvi.  32. 

6.  To  judge  of  uncleanness.  Lev.  xiii.  2. 

7.  To  determine  controversies,  Dent.  xvii.  8,  12. 

8.  To  bless  the  people,  Num.  vi.  23. 
Christ  is  styled  high  priest, 

1.  For  excellency's  sake,  to  shew  that  he  was  the 
chiefest  and  most  excellent  of  all. 

2.  To  demonstrate  that  he  was  the  truth,  whom 
Aaron  and  other  high  priests  typified. 

3.  To  assure  us  that  all  those  things  which  were 
enjoined  to  Aaron  as  high  priest,  were  really  in  their 
truth  performed  by  Christ.     For, 

1.  Christ  entered  into  the  true  holy  place,  which  is 
heaven,  Heb.  ix.  24. 

2.  Christ  truly  appeareth  before  God  for  us,  Heb. 
ix.  24. 

3.  Christ  hath  borne  all  the  sins  of  all  the  elect, 
2  Cor.  V.  21. 

4.  Christ's  intercession  is  the  true  incense  which 
makes  things  that  are  pleasing  and  acceptable  to  God 
to  be  so  accepted  for  us,  Eph.  i.  6. 

5.  By  Christ  we  have  received  the  atonement,  Rom. 
V.  11. 

6.  Christ  purgeth  our  sins,  Heb,  i.  3. 

7.  Christ  is  the  supreme  judge  and  determiner  of 
all  controversies. 

Christ  is  also  called  '  a  great  high  priest,'  lleb.  iv. 
14,  to  add  emphasis  unto  this  excellency.  Never  was 
there,  never  can  there  be,  any  like  to  him  in  dignity 
and  excellency.  Nor  Aaron,  nor  any  other,  had  both 
these  titles,  (jreat,  hiyh,  given  unto  them.  Though  an 
hif/h  priest  under  the  law  were  in  Hebrew  styled  a 
r/reat  priest,  Num.  xxxv.  24,  28,  yet  never  was  any 
called  ijreat  high  priest  but  Christ  only.  He  indeed 
was  great  in  his  person,  being  God-man  ;  great  in  his 
sacrifice,  being  an  human  nature  united  to  the  divine ; 
great  in  the  works  that  he  did,  and  continueth  to  do, 
all  of  them  carrying  a  divine  value  and  efficacy. 

By  the  way,  note  the  intolerable  arrogancy  of  anti- 
christ, that  man  of  sin,  who  takes  to  himself  this  style, 
poiitife.v  maximus,  the  c/reatest  hir/h  priest !  two  degrees 
higher  than  that  which  is  attributed  to  Christ. 

Sec.  174.  Of  the  excellency  and  benefits  of  Christ's 
priesthood. 

These  two  titles,  hif/h,  great,  applied  to  Christ  as 
priest,  do  imply  that  he  was  a  most  excellent  priest. 
Those  titles  simply  taken,  import  an  excellency.  In 
reference  to  others,  comparatively  taken,  they  import 
a  super-excellency  above  all  others.  Never  was  there, 
nor  never  can  there  be,  such  an  excellent  priesthood 
as  Christ's  was,  which  the  apostle  in  this  epistle  prov- 
eth  by  sundry  evidences. 


JSi 


(iOLUE  UN  UiUiUEWS. 


[CiLVP.  II. 


1.  The  dignity  of  his  person.  Christ  was  not  only 
a  son  of  man,  but  also  the  Son  of  God.  Other  priests 
were  mere  sons  of  men,  Hub.  vii.  28. 

2.  The  purity  of  his  nature.  Christ  was  'holy, 
harmless,  lUKleliled,  separate  from  sinners  ;'  all  other 
priests  were  sinners,  Heb.  vii.  26,  27. 

8.  The  eminency  of  his  order.  Christ  was  '  a  priest 
after  the  order  of  Melehisedec,'  Heb.  v.  G.  None  so 
bnt  he. 

4.  The  solemnity  of  his  ordination.  Christ  was 
made  priest  with  a  sacred  oath ;  others  without  an 
oath,  Heb.  vii.  20,  21. 

5.  The  kind  of  his  priesthood.  Christ  was  a  true, 
real  priest ;  others  only  typical,  or  metaphorical.  See 
Sec.  172. 

tj.  The  unchangeableness  of  his  office.  Christ's 
priesthood  was  unchangeable  ;  others'  office  passed 
from  one  to  another,  Heb.  vii.  23,  24. 

7.  The  everlastingness  of  his  priesthood.  Christ 
'  abidelh  a  priest  continually  ; '  others  were  '  not 
suffered  to  continue  by  reason  of  death,'  Heb.  vii.  3, 
23,  24. 

8.  The  perfection  of  Chri.-t's  priesthood.  Christ 
by  his  priesthood  effected  to  the  uttermost  what  was 
to  be  effected  by  a  priest.  But  the  priesthood  under 
the  law  made  nothing  perfect,  Heb.  vii.  11,  25. 

These  excellencies  are  every  one  expressly  noted  by 
this  apostle,  and  shall  be  more  distinctly  and  largely 
handled  in  their  several  places. 

So  excellent  a  priesthood  as  Christ's  is  cannot  but 
bring  many  benefits  to  Christ's  church.     For, 

1.  It  is  ntcessary  that  the  church  have  a  priest  to 
be  for  it  in  things  appertaining  unto  God  ;  and  that 
by  reason  of  the  infinite  disparity  and  disproportion 
that  is  betwixt  God  and  man.  Hereof  see  The  Whole 
Annoitr  of  God,  on  Eph.  vi.  18,  treat,  iii.  part  ii. 
sec.  62. 

2.  It  is  also  necessary  that  Christ  bo  the  priest  of 
the  church  ;  and  that  by  reason  of  that  infinite  dig- 
nity, authority,  power,  and  worth  which  belongs  to 
that  priest.     Hereof  see  Sec.  172. 

All  the  benefits  that  How  from  Christ's  office  and 
passive  obedience,  from  his  death  and  sacrifice,  from 
his  burial  and  resurrection,  from  his  ascension  and  in- 
tercession, are  fruits  and  effects  of  his  priesthood. 
For  as  our  priest  he  subjected  himself  to  the  service 
and  curse  of  the  law  :  he  offered  up  himself  a  sacri- 
fice ;  he  was  buried,  and  rose  from  the  dead  ;  he 
entered  into  heaven,  and  there  maketh  continual  in- 
tercession for  us. 

Particular  benefits  of  Christ's  priesthood  are  these 
that  follow. 

1.  Satisfaction  of  divine  justice.  For  Christ  as  our 
priest  and  surety,  standing  in  our  room,  in  our  stead, 
and  for  us,  satisfied  diviiio  justice.  Without  this 
satisfaction  no  mercy  could  bo  obtained,  but  through 
this  satisfaction  way  is  made  for  all  needful  mercy. 
In  this  respect,  it  is  said,  that  '  God  is  just,  and  a 


justifier   of  him  which  believeth   in    Jesus,'    Rom. 
iii.  28. 

To  justify  a  sinner  is  a  work  of  great  mercy,  yet 
therein  is  God  just,  because  he  doth  it  upon  satisfac- 
tion. 

2.  Pacification  of  God's  wrath.  Offence  of  justice 
incensed  God's  wrath  ;  satisfaction  of  justice  pacifieth 
the  same.  When  Phinehas  had  executed  justice  on 
Zimri  and  Cozbi,  God  said,  '  Phinehas  hath  turned 
my  wrath  away,'  Num.  xxv.  11.  If  upon  man's  exe- 
cution of  just  judgment  upon  delinquents,  which  is  but 
one  part  of  satisfaction,  God's  wrath  was  turned 
away,  much  more  will  it  be  pacified  by  that  full  satis- 
faction which  the  Son  of  God  hath  made.  In  this 
respect  Christ  is  said  to  be  '  the  propitiation  for  our 
sins,'  1  John  ii.  2,  that  is,  the  means  of  pacifying 
God's  wrath ;  and  we  are  said  to  be  '  saved  from 
wrath  through  Christ,'  Rom.  v.  9,  and  to  be  '  deli- 
vered from  wrath,'  1  Thess.  i.  10.  This  did  Christ  as 
priest,  as  is  evident  by  the  types  under  the  law.  For 
by  legal  priests  God's  wrath  is  said  to  be  pacified, 
Num.  xvi.  46-48. 

3.  Pronouncing'  God's  favour.  This  follows  neces- 
sarily upon  pacifying  wrath,  as  upon  removing  of 
darkness  light  followeth.  God  '  reserveth  not  wrath, 
because  mercy  pleaseth  him,'  Micah  vii.  18.  So  as 
the  brightness  of  mercy  dispelleth  the  cloud  of  wrath. 
That  Christ  procureth  mercy  and  favour  for  man,  is 
evident  by  this  style  which  God  giveth  him,  '  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased,'  Mat. 
iii.  17.  God  hereby  setteth  forth  Chiist  to  be  such  an 
object  of  his  good  pleasure,  as  he  is  well  pleased  with 
every  one  whom  he  beholds  in  Christ.  That  Christ 
procureth  fiivom-,  as  he  is  a  priest,  is  evident  by  this 
inference  upon  Christ's  priesthood  :  '  Let  us  there- 
fore come  boldly  unto  the  throne  of  grace,  that  wo 
may  obtain  mercy,'  Heb.  iv.  16.  Christ  as  a  priest 
is  God's  favourite  and  our  advocate,  1  John  ii.  1 . 

4.  Redemption  out  of  that  miserable  estate  where- 
unto  man  by  sin  had  plunged  himself.  This  followeth 
upon  the  former  points:  for  divine  justice  being  satisfied, 
wrath  pacified,  and  favour-  procured,  Christ  once  van- 
quished the  de%il.  Satan  could  not  stand  against  Christ, 
nor  could  the  power  of  hell  hold  such  as  Christ  redeemed. 
Though  this  be  a  private  benefit,  yet  if  we  well  weigh 
the  malicious  and  mischievous  disposition  of  the  devil, 
that  held  us  in  bondage,  and  the  miserable  condition 
in  which  we  lay,  we  may  soon  discern  how  great  a 
benefit  it  is.  That  redemption  is  wrought  by  Christ,' 
is  expressly  set  down,  Eph.  i.  7  ;  and  that  it  is  a  fruit 
of  his  priesthood  is  evident  by  this  phrase,  '  Christ  by 
his  own  blood  entered  in  once  into  the  holy  place, 
having  obtained  eternal  redemption  for  us,' Heb.  ix.  12. 

5.  Access  to  the  throne  of  grace.  The  infinite 
disparity  betwixt  God  and  man  manifesteth  this  to  bo 
a  great  prerogative,  and  the  rich  treasure  of  all  good 


Qu.  '  Procuring 


-Ed. 


Vkk.  17.] 


GOUGK  ON  HEBREWS. 


things  tending  to  life  and  happiness,  which  is  to  be 
found  at  the  throne  of  grace,  manifesteth  this  to  be 
an  unspeakable  benefit.  That  we  have  access  to  the 
throne  of  gi-ace  by  Christ,  is  evident  by  this  phrase, 
'  Through  Christ  we  have  access  unto  the  Father,' 
Eph.  iii.  18.  That  this  is  by  virtue  of  Christ's  priest- 
hood, is  evident  by  this  phrase,  '  Seeing  we  have  a 
great  h'gh  priest,  let  us  come  boldly  unto  the  throne 
of  grace,'  Heb.  iv.  1-1,  16. 

6.  Reconciliation  with  God.  This  the  apostle  sets 
down  as  a  fruit  of  Christ's  priesthood  in  this  very 
Terse.     Whereof  see  more.  Sec.  180. 

7.  Justification.  This  also  is  a  very  great  benefit, 
that  wretched  vile  sinners  should  be  justified  in  his 
sight,  who  is  of  perfect  and  infinite  purity.  This  can- 
not be  by  any  righteousness  of  our  own.  For  '  iu 
God's  sight  no  man  living  can  be  justified,'  Ps.  cxlvii.  2. 
It  must  needs,  therefore,  be  by  the  righteousness  of 
another,  and  that  other  can  be  none  but  Jesus  Christ ; 
by  the  faith  of  Jesus  Christ  we  are  justified.  Gal, 
ii.  16.  This  was  done  by  Christ's  undertaking  to  be 
jor  us,  which  is  the  oflice  of  a  priest.  Under  this 
head,  reconciliation,  adoption,  and  other  like  Chris- 
tian prerogatives  are  comprised. 

8.  Sanctification.  This  must  needs  be  a  great 
benefit,  because  it  is  a  renovation  of  God's  image  in 
ns,  Eph.  iv.  24.  That  this  is  by  Christ  is  evident, 
in  that  Christ  is  made  unto  us  sanctification,  1  Cor. 
i.  30.  That  this  is  by  virtue  of  Christ's  priesthood 
is  evident,  in  that  it  ariseth  from  the  death  and  resur- 
rection of  Chi'ist,  Rom.  vi.  5,  G,  w^hich  are  the  eflects 
of  Christ's  priesthood. 

9.  Eternal  salvation.  This  is  the  end  of  all  the 
rest,  without  which  they  are  of  no  use.  This,  there- 
fore, must  needs  be  a  great  benefit.  That  this  cometh 
by  Christ  is  evident  by  his  name  Jesus,  Mat.  i.  21. 
That  this  is  an  efl'ect  of  Christ's  priesthood,  is  evident 
by  this  inference,  Christ  '  hath  an  unchangeable  priest- 
hood,' wherefore  '  he  is  able  also  to  save  them  to  the 
uttermost,'  &c.,  Heb.  vii.  24,  25. 

Sec.  175.   Of  duties  arisbuj  from  Christ's  priesthood. 

Such  an  oflice,  so  excellent,  so  needful,  so  useful 
to  us,  as  Christ's  priesthood  is,  cannot  but  require 
much  duty  from  us.  By  virtue  thereof,  Christ  gave 
himself  for  us.  Do  not  we  then  owe  ourselves,  and 
all  that  we  have,  and  all  that  we  can  do,  to  Christ  ? 
But  in  special  we  ought  so  to  account  of  Christ,  and 
BO  to  use  him,  as  the  Jews  did  their  high  priests. 

1.  Negatively,  they  might  not  '  curse  the  ruler  of 
their  people,'  Exod.  xxii.  28.  Thereby  was  meant 
their  high  priest,  for  so  it  is  applied,  Acts  xxiii.  4,  5. 
Under  this  negative  is  comprised  an  high  esteem  and 
honourable  mention  of  their  priest.  Much  more  must 
we  60  respect  Christ. 

2.  In  matters  of  controversy,  they  were  to  go  unto 
the  priests,  and  do  according  to  the  sentence  which 
the  priest  should  give,  Deut.  xvii.  8,  9.     Christ  de- 


clareth  his  sentence  by  his  written  word ;  to  that  there- 
fore must  we  stand. 

2.  In  case  of  uncleanness  the  Jews  went  to  the 
priest  to  judge  thereof,  and  to  be  cleansed  therefrom, 
Lev.  xiii.  2,  &c.  It  is  the  blood  of  Christ  that 
cleanseth  from  all  spiritual  uncleanness,  1  John  i.  7. 
Go  to  Christ  therefore  to  be  cleansed. 

4.  The  Jews  brought  all  their  oblations  and  sacri- 
fices unto  their  priests,  Lev.  v.  8,  12,  16,  18.  We 
must  do  all  in  the  name  of  Christ,  Col.  iii.  17.  That 
general  is  exemplified  in  the  particulars  following  : 

(1.)  Miracles  were  done  in  the  name  of  Christ, 
Mark  xvi.  17. 

(2.)  Baptism  was  administered  in  his  name.  Acts 
ii.  38.     So  the  Lord's  supper. 

(3.)  Christians  assembled  together  in  the  name  of 
Christ,  1  Cor.  V.  4. 

(4.)  They  executed  ecclesiastical  censures  in  the 
name  of  Christ,  2  Thess.  iii.  6,  12. 

(5.)  They  prayed  in  the  name  of  Christ,  John 
xiv.  13,  and  xvi.  23. 

(6.)  They  gave  thanks  in  his  name,  Eph.  v.  20, 
Heb.  xiii.  15. 

(7.)  All  things  wherein  we  have  to  do  with  God  are 
to  be  done  in  the  name  of  Christ,  Heb.  v.  1 . 

(8.)  Ail  other  lawful  things,  as  eating,  drinking, 
doing  the  works  of  our  calling,  exercising  works  of 
justice,  works  of  mercy,  and  all  lawful  works,  are  to 
be  in  the  name  of  Christ,  Col.  iii.  17. 

5.  Christ  by  his  priesthood  hath  made  us  priests. 
Rev.  i.  6.  We  therefore  must  offer  such  sacrifices 
unto  God  as  ai-e  warranted  in  God's  word.  Particulars 
are  these  : 

(1.)  Our  bodies,  Rom.  xii.  1. 

(2.)  Our  hearts,  Prov.  xxiii.  26,  especially  broken 
hearts,  Ps.  Ii.  17. 

(3.)  Prayers,  Ps.  1.  13,  15,  and  cxli.  2. 

(4.)  Praises,  Hosea  xiv.  2,  Heb.  xiii.  15. 

(5.)  Fruits  of  righteousness,  Ps.  iv.  5,  Micah 
vi.  8. 

(6.)  Our  riches,  Prov.  iii.  9.  These  are  made 
sacrifices, 

[l.J  By  benevolence  to  the  poor,  Heb.  xiii.  16. 

[2.]  By  relieving  ministers,  Philip,  iv.  18. 

(7.)  Our  lives,  Philip,  ii.  17. 

(8.)  Such  as  are  under  our  charge.  Josh.  xxiv.  15. 

Sec.  176.   Of  Christ's  mercif  alliens. 
There  are  two  properties  attributed  to  Christ  as 
high  priest. 

1.  Merciful. 

2.  Faithful. 

The  former  of  those  properties  is  so  set  down  as  it 
may  be  referred  either  to  the  person  or  to  the  olSce  of 
Christ.  As  referred  to  his  person,  it  may  be  thus 
translated  :  '  That  he  might  be  merciful,  and  a  faithful 
high  priest.'  Thus  these  two  adjuncts  are  referred 
unto  two  subjects,  merciful  to  the  person  of  Christ, 


GOITUE  ON  HEBREWS. 


[Chap.  II. 


faithful  to  his  office.  As  r<  ferred  to  his  office,  it  may 
be  thus  translated  :  '  That  he  might  be  a  merciful  and 
faithful  high  priest."  Thus  the  two  adjuncts  are  re- 
ferred to  one  subject,  which  is  the  oUice  of  Christ. 
Both  references  do  in  general  tend  to  the  same  scope, 
yet  I  suppose  the  latter  to  be  more  pertinent,  because 
it  is  the  main  scope  of  the  apostle  in  this  verse  to 
shew  how  fit  a  high  priest  Christ  was.  Now  merci- 
fulness tendeth  much  to  the  fitness  of  a  high  priest. 
Of  the  high  priest  under  the  law  it  is  said,  '  He  can 
have  compassion,'  Heb.  v.  2. 

The  word  iXsji/iwi',  translated  merciful,  is  derived 
from  a  root  tXso;,  that  signifieth  vieraj  or  pity.  Now 
the  proper  object  of  mercy  is  misery ;  thereupon  a 
word  derived  from  the  same  root,  iXintog,  signifieth 
miserable,  Rev.  iii.  17.  The  verb  derived  from  the 
same  word  is  oft  used  by  such  as  were  in  misery  and 
sought  mercy  of  Christ ;  as  the  blind  men  who  said 
unto  him  i'/Anaov  r,ij.az,  '  Have  mercy  on  us,'  Mat.  ix. 
27.  The  Hebrew  word  Qni,  which  is  oft  translated 
mercy,  signifieth  also  howels,  for  mercy  ariseth  from 
the  moving  of  the  bowels  at  the  sight  of  misery.  To 
have  compassion,  or  mercy,  is  frequently  set  out  by  a 
word,  errXay/yil^isiai,  that  signifieth  to  have  the  bowels 
moved,  as  Mat.  ix.  36,  Luke  x.  88,  and  xv.  20.  Yea, 
these  two  words,  bowels  and  mercy,  are  oft  joined  to- 
gether, as  thus,  £/  r/va  atrXay/ta  xal  oix7-iof/,o!,  '  If  any 
bowels  and  mercies,'  Philip  ii.  1  ;  and  thus,  e-'Ka.y/ya. 
oixrio/j,ov,  '  bowels  and  mercies,'  Col.  iii.  12.  A  like 
phrase,  ertXa.yjQa.  iXhug,  is  translated  '  tender  mercy,' 
Luke  i.  78. 

This  I  have  noted  about  the  word,  to  shew  that 
Christ  was  much  moved  at  man's  misery,  and  there- 
upon greatly  pitied  him,  and  took  all  occasions  to 
afl'ord  him  all  needful  succour.  The  history  of  his  life 
registered  by  the  evangelist  gives  abundant  proof  here- 
of :  he  was  moved  with  compassion  at  their  bodily 
diseases.  Mat.  xv.  82  ;  and  at  their  spiritual  distresses. 
Mat.  ix.  80. 

That  he  might  be  thus  moved,  ho  subjected  himself 
to  the  infirmities  and  distresses  whercunto  other  chil- 
dren of  men  were  subject.  This  is  evident  by  the 
apostle's  manner  of  bringing  in  this  property,  thus, 
'  that  ho  might  be  merciful.' 

Upon  this  inference  two  doubts  arise  : 

1.  Whether  Christ  as  ttod  wore  not  merciful. 

2.  Whether  Christ  as  man  had  not  been  merciful, 
though  he  had  not  been  subject  to  human  infirmities 
and  distresses. 

To  the  first  I  answer,  that  neither  mercy  nor  any 
other  like  property  is  attributed  to  God  properly  as  a 
passion,  but  tropically,  and  that  to  demonstrate  that  the 
effects  of  such  affections  do  como  from  him.  Men 
that  have  bowels  of  compassion  in  them,  and  are  truly 
and  thoroughly  afiucted  with  the  miseries  of  others, 
will  bo  ready  to  afford  them  what  help  they  can.  Even 
so,  because  the  Lord  is  ready  to  succour  such  as  are 
in  misery,  he  is  said  to  bo  merciful,  full  of  compassion, 


and  to  have  bowels  of  mercy.  See  more  hereof  in 
The  Saints'  Sacrijice,  on  Ps.  cxvi.  5,  Sec.  29. 

To  the  second  I  answer,  that  Christ  as  man  would 
questionless  have  been  merciful,  though  he  had  not 
been  subject  to  human  frailties  and  miseries.  The 
very  union  of  the  human  nature  with  the  divine  would 
have  moved  him  to  have  shewed  mercy  to  such  as 
were  in  misery  ;  yet  it  cannot  be  denied  but  that 
the  experience  which  he  had  of  man's  miseries  moved 
him  as  he  was  man  to  be  the  more  pitiful.  They  who 
have  been  pained  with  the  gout,  stone,  or  other  tor- 
menting maladies,  use  to  pity  others  that  are  so  pained, 
and  that  more,  for  the  most  part,  than  they  who  never 
felt  any  such  pain. 

Besides,  this  inference  may  be  made  in  reference  to 
our  apprehension  and  persuasion  of  his  mercifulness, 
as  if  it  had  been  said,  we  could  not  have  been  persuad- 
ed that  ho  would  have  been  sensible  of  our  miseries, 
and  thereupon  merciful  to  us,  if  he  had  not  been  made 
like  unto  us  in  all  things. 

That  which  is  noted  of  Christ's  mercifulness  in  re- 
ference to  his  priesthood,  is  a  ground  of  much  encour- 
agement for  us  in  all  our  needs  to  have  recourse  unto 
him.  This  property  is  oft  applied  unto  God  for  this 
verj-  end,  Joel  ii.  13,  Ps.  Ixxxvi.  15,  and  cxvi.  5.  This 
was  a  motive  which  the  servants  of  an  earthly  king 
pressed  upon  their  master,  to  seek  fiivour  and  grace  of 
another  king  :  '  We  have  heard,'  say  they,  '  that  the 
kings  of  the  house  of  Israel  are  merciful  kings,'  1  Kings 
XX.  81.  This  assuredly  was  the  cause  that  moved  all  of 
all  sorts  who  were  any  way  afflicted  and  distressed  with 
diseases  and  other  maladies,  to  come  to  Christ,  and 
to  bring  their  friends  to  him  while  he  lived  on  eai-th. 
They  observed  him  to  be  merciful  and  full  of  com- 
passion ;  and  this  is  often  noted  to  be  the  gi'ound  of 
his  succouring  those  that  were  afflicted.  When  he 
saw  a  widow  following  her  only  son  to  the  grave  and 
weeping,  he  had  compassion  on  her,  and  thereupon 
raised  her  son  to  hfe,  Luke  vii.  13,  14.  Weneed 
not  be  discouraged  from  going  unto  Christ,  by  reason 
of  our  apprehension  of  our  own  unworthiness  and 
wretchedness.  The  more  deeply  we  are  affected  there- 
with, the  more  will  our  merciful  high  priest  pity  us, 
and  be  ready  to  afl'ord  all  reasonable  succour  unto  us. 
Such  he  invites  to  come  unto  him,  and  to  such  he 
promiseth  aid.  Consider  what  persons  he  entertained 
in  the  days  of  his  flesh,  even  such  as  the  proud  priests 
and  Pharisees  scorned  and  loathed,  as  Mary,  'out  of 
whom  went  seven  devils,'  Luke  viii.  2  ;  and  her  that 
was  counted  and  called  a  sinner,  Luke  vii.  39,  Ac.  ; 
and  Levi  and  Zaccheus,  and  other  publicans.  Mat.  ix. 
10,  Luke  xix.  5. 

This  inference,  '  He  was  made  like  unto  his  brethren, 
that  he  might  be  merciful,'  sheweth  that  Christ  every 
way  endeavoured  even  to  persuade  us  of  his  merci- 
fulness. Ho  would  have  been  as  merciful  as  he  was, 
though  ho  had  had  no  experience  of  our  frailties  in 
himself ;  but  we  should  not  have  been  so  well  per- 


Ver.  17. 


GOUGE  ON  HEBREWS. 


snaded  thereof,  and  thereupon  not  so  readily  have 
gone  to  him. 

Where  the  mind  is  not  persuaded  of  one's  goodness, 
hardly  will  he  seek  help  of  him. 

This  doth  much  amplify  Christ's  indulgency  and 
tender  respect  to  us  ;  he  hath  an  eye  not  only  upon 
our  wretchedness,  which  makes  us  stand  in  need  of 
mercy,  hut  also  upon  our  weakness,  which  makes  us 
backward  in  seeking  help  of  him.  Christ,  therefore, 
having  provided  help  for  us,  is  desirous  that  we  should 
partake  of  the  benefit  thereof.  For  this  end  he  caused 
the  holes  that  were  made  in  his  side,  hands,  and  feet 
when  he  was  crucified,  to  be  open  in  his  glorified 
body,  to  persuade  his  disciples  of  the  truth  of  his  re- 
.surrection,  whereupon  '  he  shewed  his  disciples  his 
hands  and  his  feet,'  Luke  ssiv.  40  ;  and  to  Thomas, 
who  at  first  believed  not  that  he  was  risen,  he  said, 
'  Keach  hither  thy  finger,  and  behold  my  hands,  and 
reach  hither  thy  hand,  and  thrust  it  into  my  side,  and 
be  not  faithless  but  believing,'  John  xx.  27.  For  this 
end  he  did  also  eat  and  drink  with  his  disciples  after 
his  resurrection,  Luke  xxiv.  43,  Acts  x.  41.  For  this 
end  he  hath  added  unto  Lis  word,  sacraments ;  all  these 
are  to  move  us  readily  to  fly  to  him  and  perfectly  to 
rest  upon  him. 

Sec.  177.  Of  Christ's  faithfuhms. 

This  epithet  is  here  expressly  applied  to  Christ's 
priesthood,  thus,  '  a  faithful  high  priest.' 

The  Greek  word  rnVr/g,  from  whence  this  epithet  wffros 
is  derived,  signifieth/«(V/t.  According  to  this  notation, 
the  word  here  translated /a('(/i/»Z  siguifieth  a  believer, 
or  one  that  professeth  the  true  faith,  as  Eph.  i.  1,  1 
Tim.  i.  12;  in  this  sense  it  is  opposed  to  an  unbeliever 
or  an  infidel,  2  Cor.  vi.  15. 

As  this  v/ordfuitlifid  is  put  for  a  special  property, 
it  is  taken  two  ways. 

1.  Passively;  so  itsetfeth  forth  a  thing  or  a  person 
to  be  believed  or  trusted.  In  this  sense  it  is  attributed 
to  the  word,  or  to  a  sentence  and  saying  which  is 
most  certain  and  sure,  and  thereupon  to  be  believed : 
'  This  is  a  faithful  saying,'  saith  the  apostle,  1  Tim.  i. 
15,  '  and  worthy  of  all  acceptation.'  This  latter  clause 
sheweth  in  what  respect  the  word  /'«(//(/'»/  is  used.  So 
also  God  is  called  faithful,  because  he  is  to  be  trusted 
in  for  the  accomplishment  of  what  he  undertaketh,  1 
Cor.  i.  9,  2  Thes.  iii.  3. 

2.  Actively,  and  that  in  reference  to  words  or  deeds. 
To  words,  when  one  performeth  what  he  hath  pro- 
mised. 

To  deeds,  when  one  accomplishelh  what  he  under- 
taketh. 

In  both  these  respects  it  is  attributed  to  God,  Heb. 
X.  23,  1  Thes.  v.  24.  Most  usually  it  is  attributed 
to  such  as  well  discharge  that  trust  which  is  committed 
to  them.  In  this  respect,  they  who  well  employed 
and  improved  their  talents  are  styled  faithful,  Mat. 
xsv.  21,  23. 


Thus  it  is  attributed  to  wives,  1  Tim.  iii.  11  ;  to 
children,  Titus  i.  6  ;  to  servants.  Mat.  xxiv.  4,  5  ;  to 
a  steward,  Luke  xii.  42  ;  to  a  minister,  Col.  iv.  7  ;  to 
a  witness.  Rev.  i.  5  ;  to  a  martyr.  Rev.  iv.  9  ;  Sil- 
vanus,  1  Peter  v.  12 ;  Antipas,  Rev.  ii.  13. 

In  all  the  fore- mentioned  respects,  this  epithet 
faitliftd  may  be  applied  to  Christ.     For, 

1.  He  was  the  head  of  the  church,  and  the  chief 
professor  of  the  faith,  Eph.  v.  23,  1  Tim.  vi.  13,  and 
in  that  respect  may  be  accounted  a  believer,  '^riarbg. 

2.  He  was  most  worthy  to  be  beheved,  for  he  was 
the  'faithful  and  true  witness.  Rev.  iii.  14. 

3.  He  might  safely  be  trusted  to,  for  he  was  a  sure 
rock  :  '  He  that  believeth  on  him  shall  not  be  con- 
founded,' 1  Peter  ii.  G. 

4.  He  performed  whatsoever  he  promised  :  '  There 
was  no  guile  found  in  his  mouth,'  1  Peter  ii.  22. 
'  He  is  faithful  that  promiseth,'  Heb.  x.  23. 

5.  He  accomplished  whatever  he  undertook,  Heb. 
iii.  2,  John  six.  28,  30. 

6.  He  subjected  himself  to  be  a  Son  of  man,  John 
i.  51 ;  to  be  a  servant,  Philip,  ii.  7  ;  to  be  a  steward, 
Heb.  iii.  2 ;  to  be  a  minister,  Rom.  xv.  8  ;  to  be  a 
witness,  Rev.  iii.  14  ;  to  be  a  martyr,  for  he  sealed  up 
the  truth  of  God  with  his  blood,  1  Tim.  iii.  16.  In 
all  these  relations  was  Christ  faithful,  and  in  par- 
ticular in  that  which  is  here  noted  in  the  text,  '  he 
was  a  faithful  high  priest.' 

In  the  function  of  his  priesthood  he  was  faithful, 

1.  To  God,  who  appointed  him  to  be  a  priest. 

2.  To  his  brethren,  for  whose  sake  he  was  a  priest. 
He  was  faithful  to  God  and  man, 

(1.)  In  the  matter  or  thing  enjoined  to  him,  which 
he  accomplished  to  the  full  in  all  points. 

(2.)  In  the  manner  of  doing  it,  according  to  the 
mind  of  him  that  appointed  him,  and  for  the  best  ad- 
vantage to  them  for  whom  he  was  appointed. 

(3.)  In  the  continuance,  he  finished  all  that  was 
appointed  to  him,  John  xvii.  4. 

His  faithfulness  to  God  was  manifested  in  these 
particulars  : 

[1.]  He  did  by  himself  what  he  was  entrusted 
withal :  'He  oft'ered  himself,'  Heb.  ix.  14.  He  him- 
self was  the  priest  and  sacrifice;  he  entrusted  no 
other.     He  himself  declared  his  Father,  John  ii.  18. 

[2.]  He  held  close  to  the  will  of  him  that  appointed 
him,  Heb.  iii.  2.  He  did  nothing  of  himself,  John 
V.  30.  He  so  ordered  all  as  he  might  best  please  and 
honour  his  Father,  John  vii.  16-18,  and  xvii.  4. 

[3.]  He  neither  withheld  nor  concealed  anything 
that  by  his  Father's  appointment  he  was  to  do  or  be- 
lieve, Ps.  xl.  9,  10. 

[4. J  He  ceased  not  to  do  his  work  till  all  was 
finished  ;  for  thus  he  professeth  of  himself,  '  I  have 
finished  the  work  which  thou  gavest  me  to  do,'  John 
xvii.  4. 

His  faithfulness  to  man  was  manifested  in  these 
particulars. 


188 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


[l.J  In  his  word  be  was  a  '  faithful  witness,'  Rev. 
i.  5.  All  the  premises  of  God  in  him  are  'yea,  and 
in  him  amen,'  2  Cor.  i.  20.  They  are  all  propounded, 
ratified,  and  perfoimed  in  him. 

[2.]  In  deed,  and  that  in  these  respects. 

First,  In  performing  what  he  did  for  their  good  : 
'  I  will  lay  down  my  life  for  the  sheep,'  saith  he, 
John  X.  15. 

Secumtly,  In  doing  all  that  was  needful  for  them, 
ho  '  saves  them  to  the  uttermost,'  Heb.  vii.  25. 

Tlihdhj,  In  continuing  his  intercession  till  he  bring 
them  into  the  holy  places,  Heb.  ix.  28,  and  x.  12,  &c. 

As  the  former  attribute  applied  to  Christ,  merciful, 
was  a  ground  of  encouragement  to  fly  to  Christ ;  so  this, 
Jaithjid,  to  rely  upon  him,  and  perfectly  to  trust  on 
him.  AVe  safely  commit  our  souls  to  him  as  unto  '  a 
faithful  high  priest.'  They  who  refuse  to  rely  on  him, 
much  dishonour  him,  as  if  he  were  not  faithful,  aud 
they  deprive  themselves  of  many  great  benefits  that 
otherwise  they  might  receive  from  him.  Let  us,  there- 
fore, duly  weigh  aud  often  meditate  on  this  excellent 
property  of  Christ,  that  he  is  a  faithful  high  priest, 
that  so  our  faith  may  be  more  strengthened  and  estab- 
lished on  him. 

Sec.  178.  Of  Christ's  meni/ulness  and  faithfulness 
meelin(j  Itxjethcr. 

These  two  attributes,  merciful,  faithful,  are  joined 
together  by  this  copulative  and,  which  sheweth  that 
he  who  was  merciful  in  regard  of  his  inward  disposi- 
tion, and  thereupon  had  compassion  on  those  who 
were  in  misery,  was  also  faithful  in  succouring  such 
as  he  pitied.  He  did  not  love  in  word,  neither  in 
tongue  only,  but  in  deed  and  truth,  1  John  iii.  18. 
He  did  not  say  to  such  as  he  pitied,  '  Depart  in  peace, 
be  you  warmed  and  filled,'  but  he  (jure  them  those 
things  that  are  needful  for  them  ;  he  was  merciful 
and  faithful ;  his  mercifulness  was  the  ground  of  his 
faithfulness,  and  his  faithfulness  was  an  evidence  of 
his  mercifulness.  As  there  was  a  readiness  in  him  to 
will  by  reason  of  his  mercifulness,  so  there  was  a  per- 
fomiance  also  out  of  that  which  he  had,  according  to 
the  advice  of  the  apostle,  2  Cor.  viii.  11,  by  reason 
of  his  faithfulness.  This  is  plainly  set  forth  in  the 
parable  of  the  Samaritan,  who  doth  lively  set  forth 
Christ  himself:  that  Samaritan  saw  a  man  stripped 
of  his  raiment,  wounded,  and  left  half  dead,  thereupon 
he  had  compassion  on  him;  this  shewed  him  to  be 
merciful.  I'pon  this  he  went  to  him,  and  bound  up 
his  wounds,  pouring  in  oil  and  wine,  and  took  further 
care  of  him;  this  shewed  him  to  be  faithful,  Luke 
X.  80,  &c.  AVhat  Christ  said  to  the  lawyer,  to  whom 
he  spake  his  parable,  may  be  said  to  every  of  us,  '  Go, 
and  do  Ukewise,'  Luke  x.  37. 

Sec.  179.   Of  things  pertuininri  unto  God. 
The  object  whereabout  Christ's  priesthood  was  ex- 
ercised is  said  to  be  '  things  pertaining  to  God,'  that 


is,  wherein  he  had  to  do  with  God  fur  man.  In  all 
the  services  of  his  office  aud  calling  as  a  priest  he  had 
to  do  with  God,  and  that  for  man,  Heb.  v.  1.  In 
which  respect  he  is  reputed  a  mediator  between  God 
and  man. 

Those  things  may  be  drawn  to  two  heads  : 

1.  The  things  wherein  God  had  to  do  with  bis 
people,  namely,  in  making  known  God's  mind  and 
will  to  them.  This  he  did  in  God's  name,  so  as  he 
stood  in  God's  room  therein.  So  he  pronounced  par- 
don of  sin  unto  them  in  God's  name,  and  blessed  them 
in  God's  name.  Num.  vi.  23. 

2.  The  things  wherein  the  people  had  to  do  with 
God.  All  their  services  which  they  performed  to  God, 
and  sacrifices  which  they  oU'ered  up  unto  God,  were 
to  be  tendered  to  God  by  a  priest,  Lev.  v.  8,  &c.  Of 
those  particular  services  and  sacrifices,  see  Sec.  175. 

There  was  an  absolute  necessity  of  a  priest  to  be 
for  man  in  things  appertaining  unto  God,  upon  these 
reasons : 

1.  The  infinite  disparity  which  is  between  God  and 
man.  God  is  of  infinite  glory  and  majesty,  and  dwells 
in  that  light  that  no  man  can  approach  unto,  1  Tim. 
vi.  IG.     Man  is  but  dust  and  ashes.  Gen.  xviii.  27. 

2.  The  direct  enmity  and  disposition  that  is  be- 
tween God  and  man,  Rom.  v.  10,  Col.  i.  21. 

3.  The  plain  contrariety  in  condition  between  God 
and  man,  God  being  most  pure  and  holy,  man  most 
polluted  and  unholy. 

Ob/.  How  was  it,  then,  that  mere  men  were  priests 
in  things  pertaining  nuto  God  ? 

Ans.  The  priests  under  the  law  were  not  properly, 
but  only  typically,  in  things  pertaining  unto  God. 

They  entered  not  into  the  glorious  presence  of  God, 
but  only  into  the  holy  place  made  with  hands,  which 
was  a  representation  thereof.  They  did  not  properly 
present  the  prayers  of  people  to  God,  but  only  were 
a  type  of  him  that  did  it.  The  sacrifices  which  they 
oti'ered  up  did  not  properly  take  away  sin,  but  were 
types  of  that  sacrifice  which  did  it.  The  truth  of  all 
the  things  wherein  those  priests  had  to  do  with  God 
were  accomplished  in  Christ,  who,  though  he  were  a 
true  man,  yet  was  he  not  a  mere  man,  but  God  also, 
and  so  became  a  man  fit  to  be  in  things  pertaining  to 
God.  Christ,  therefore,  alone,  is  that  true  high  priest 
that  is  for  man  in  things  pertaining  to  God. 

Hence  we  may  observe, 

1.  That  there  is  no  immediate  access  for  man  to 
God  without  a  priest. 

2.  That  there  is  no  priest  that  can  be  properly  for- 
man  in  things  pertaining  unto  God  but  Jesus  Christ, 
God-man.  None  could  pacify  God's  wrath,  none 
could  satisfy  his  justice,  none  could  procure  his  favour, 
none  could  purge  away  sin,  none  could  bring  sinners 
into  God's  presence,  but  Christ. 

Oh  how  miserable  are  they  who  are  without  a 
priest ;  they  can  have  nothing  to  do  with  God  ;  they 
still  remain  enemies  to  him,  as  contrary  as  light  and 


Ver.  17.] 


GOUGE  ON  HEBREWS. 


darkness,  life  and  death,  and  God  still  remains  a  con- 
suming fire  to  them.  Such  also  are  they  who  have 
not  a  true  priest,  for  that  is  all  one  as  to  have  no 
priest  at  all. 

Learn  we  hereby  how  to  come  to  God,  not  barely 
and  simply  in  ourselves  (so  we  go  to  a  consuming 
fire),  but  through  Jesus  Christ. 

Of  doing  all  wherein  we  have  to  do  with  God,  in 
the  name  of  Christ,  see  Sec.  175. 

Sec.  180.   Of  reconciliation  made  by  Christ. 

The  most  principal  end  of  Christ's  priesthood  is 
thus  expressed  :  '  To  make  reconciliation  for  the  sins 
of  the  people.'  The  Greek  word  iXdax-irrdai,  translated 
'  to  make  reconciliation  for,'  hath  reference  sometimes 
to  the  party  offended,  and  signifieth  to  be  propitious 
or  merciful  in  pardoning  the  ofience,  as  where  the 
penitent  publican  thus  said  to  God,  'iXdnirin,  '  Be  mer- 
ciful unto  me  a  sinner,'  Luke  xviii.  13;  sometimes 
to  the  thing  which  giveth  the  offence.  Then  it  sig- 
nifieth to  expiate,  or  to  make  satisfaction  for,  and  that 
so  as  the  party  offended  be  pacified  thereby.  Thus 
it  is  here  taken,  and  it  importeth  as  much  as  this 
phrase,  '  He  purged  our  sins,'  Heb.  i.  3.  To  this 
purpose  also  tendeth  our  English'  translation  of  this 
word  in  this  text,  '  to  make  reconciliation  for  sins  ;' 
that  is,  to  use  such  means  as  may  pacify  God,  against 
whom  sins  are  committed,  and  thereby  reconcile  God 
and  sinners.  * 

From  the  Greek  verb  used  in  this  text  two  nouns 
are  derived,  both  which  are  translated  propitiation, 
and  applied  to  Christ.  One,  iXae/ilg,  1  John  ii.  2, 
and  iv.  10 ;  the  other,  iXanTrjom,  Rom  iii.  25. 

Propitiation  is  a  pacification  and  appeasing  of  one 


The  latter  of  those  two  words  is  attributed  to  the 
cover  of  the  ark,  and  translated  '  mercy-seat,'  Heb. 
iv.  5  ;  for  God  did  use  there  to  appear  in  mercy,  grace, 
and  favour,  as  a  God  pacified,  and  pardoning  sin.  A 
like  word  is  attributed  by  the  Greek  LXX  to  that 
ram  which  was  offered  up  for  reconciliation,  and 
Btyled  x^ffy;  IXanfio'),  the  ram  of  atonement,  Num.  v.  8. 
There  is  also  an  adjective,  TXew;  {atlica  infl.<:rio),  de- 
rived from  the  foresaid  verb,  and  translated  merciful, 
Heb.  viii.  12. 

Of  the  Hebrew  word  which  importeth  as  much  as 
this  Greek  word  doth,  see  The  Plaster  for  a  Plaffiie, 
on  Num.  xvi.  46,  sec.  25 ;  and  of  Atonement  with 
God,  see  ibid.,  sec.  83. 

Under  this  act  of  reconciliation,  which  is  here  made 
an  end  of  Christ's  priesthood,  are  comprised  all  the 
benefits  thereof,  for  all  tended  to  this.  This  act,  end, 
and  benefit  of  Christ's  priesthood  was  typified  under 
the  law  by  that  legal  reconciliation  which  was  made 
by  the  priest,  whereof  mention  is  made  Lev.  vi.  30, 
and  viii.  ir,,  2  Chron.  ix.  21.  All  the  places  that 
make  mention  of  atonement  made  by  the  priest  for 
any  give  farther  proof  hereof.     Reconciliation  and 


atonement  do  signify  one  and  the  same  thing.  If 
priests  under  the  law  did  make  a  legal  reconciliation 
and  atonement,  much  more  doth  Christ,  the  true 
priest,  make  a  true  and  real  reconciliation  betwixt 
God  and  man.  It  is  therefore  said  that  '  when  we 
were  enemies,  we  were  reconciled  to  God  by  the  death 
of  his  Son,'  Rom.  v.  10.  And  again,  '  You  that  were 
alienated  now  hath  he  reconciled,'  Col.  i.  21. 

This  reconciliation  is  a  re-uniting  of  persons  at  odds. 
It  hath  relation  to  a  double  estate,  one  precedent,  the 
other  subsequent. 

The  precedent  importeth  two  things. 

1.  A  primary  mutual  amity;  2.  A  breach  of  that 
amity. 

The  subsequent  estate  is  a  making  up  of  that  breach, 
and  uniting  again  of  those  who  were  disunited.  All 
these  may  be  exemplified  in  the  case  betwixt  David 
and  Absalom.  David  entirely  loved  Absalom  ;  but 
Absalom,  by  the  murder  which  he  committed  on  his 
brother,  provoked  his  father  against  himself,  and  there- 
upon fled  from  him ;  yet,  by  the  mediation  of  Joab, 
Absalom  was  again  brought  into  favour  with  his  father, 
2  Sam.  xiv.  33 ;  even  thus  stands  the  case  between 
God  and  man. 

For  effecting  reconciliation  under  the  law,  priests 
did  two  things. 

1.  They  offered  a  sacrifice.  Lev.  xvi.  11,  2  Chron. 
xxix.  23,  '24. 

2.  They  offered  incense.  Lev.  xvi.  12,  13,  Num. 
xvi.  46.     In  both  these  they  were  types  of  Christ. 

1.  Their  sacrifices  typified  the  sacrifice  of  Christ, 
Heb.  X.  5,  &c. 

2.  Their  incense  typified  the  intercession  of  Christ; 
for  as  the  priests  offered  incense  after  their  sacrifice, 
so  Christ,  after  he  had  offered  himself  a  sacrifice  for  our 
sins,  maketh  continual  intercession  for  us,  Heb.  x.  12. 

Of  Christ's  intercession  typified  by  incense,  see  The 
Plaster  for  the  Plarjue,  on  Num.  xvi.  46,  Sec.  88. 

Christ  offered  up  but  one  sacrifice,  and  that  but 
once,  Heb.  vii.  27,  and  x.  10 ;  for  it  was  every  way 
so  perfect,  as  there  needed  no  other  to  be  added  to  it, 
nor  that  to  be  reiterated. 

Christ's  intercession  is  continual  and  perpetual, 
Heb.  vii.  25,  and  x.  12;  for  thereby  the  merit  and 
virtue  of  Christ's  sacrifice  is  from  time  to  time  con- 
tinually applied  to  God's  people,  who  stand  in  con- 
tinual need  thereof. 

The  fore-mentioned  reconciliation  is  amplified  by 
that  which  is  taken  away  thereby,  even  sins.  In  that 
it  is  said  that  Christ  maketh  reconciliation  for  sins, 
the  meaning  is,  that,  by  appeasing  God's  wrath,  he 
hath  freed  us  from  the  guilt  and  punishment  of  sin. 
Hereby  is  intended  as  much  as  was  comprised  under 
this  phrase,  '  purged  our  sins.'    See  Chap.  i.  Sec.  28. 

Sec.  181.  Of  the  people  for  whom  reroncili  ilion  is 
maile. 

The  persons  for  whom  Chri.st  is  here  said  to  m  dee 


190 


GOUGE  ON  HEBREWS. 


[Chap. 


reconciliation  are  thus  expressed,   '  The  people,'  toD 

B.y  peojile  arc  here  meant  the  whole  number  of 
God's  elect,  for  whom  God  hath  entered  into  a  new 
covenant  in  and  with  Christ,  of  whom  God  saith, 
'  Thou  art  my  people,'  Hos.  ii.  23 ;  these  are  styled 
'  the  people  ;' — 

1.  In  allusion  to  the  custom  of  priests  under  the 
law,  who  made  an  atonement  for  the  people,  Num. 
xvi.  47. 

2.  By  way  of  exclusion,  to  shew  that  the  reconcilia- 
tion was  not  for  his  own  sins,  but  for  the  sins  of 
others,  which  are  styled  the  people.  Herein  Christ, 
the  true  high  priest,  difl'ercd  from  the  high  priest  under 
the  law,  '  who  made  atonement  for  himself  and  for 
the  people,'  Lev.  xvi.  24  ;  but  Christ  for  the  people 
alone. 

3.  For  limitation's  sake,  to  show  that  Christ  made 
not  reconciliation  for  all  and  every  man,  but  only  for 
such  as  may  be  comprised  under  this  word  '  the 
people,'  which  is  restrained  by  this  relative  his,  '  his 
people,'  Mat.  i.  21. 

Some  here  restrain  this  title  the  jicojde  to  the  nation 
of  the  Jews,  but  that  is  directly  contrary  to  the  end 
of  Christ's  coming,  which  was  to  reconcile  both  Jews 
and  Gentiles  unto  God  :  '  For  he  is  our  peace,  who 
hath  made  both  one,  and  hath  broken  down  the  middle 
wall  of  partition  between  us,'  Eph.  ii.  14. 

I  will  not  deny  but  that  the  Jews  may  tjiiically  be 
put  for  the  number  of  the  elect,  and  so  they  comprised 
under  this  word.  They  only  who  are  chosen  out  of 
the  world  and  given  to  Christ,  are  the  people  here  in- 
tended. Thus  this  phrase  setteth  forth  the  same  per- 
sons that  were  set  forth  by  these  phrases,  '  the  seed 
of  Abraham,'  ver.  16;  'children,'  ver.  14  ;  'brethren,' 
ver.  12.  Of  restraining  the  benefit  of  what  Christ 
did  and  suflered  to  the  elect,  see  Sees.  81,  113,  133, 
162. 

Sec.  182.   Of  Christ's  suferiiifi  beiiifl  tempted. 

Ver.  18.  For  in  that  he  himself  hath  suffered,  beiii;/ 
tempted,  he  is  able  to  succour  them  that  are  tempted. 

This  causal  particle,  yag,  for,  sheweth  that  this 
verse  is  added  as  a  reason  of  that  which  went  before. 
It  hath  reference  to  the  qualification  which  made 
Christ  a  fit  high  priest.  That  was  a  conformity  to  his 
brethren.  For  he  is  said  to  be  '  in  all  things  made 
like  to  his  brethren,'  not  only  in  nature,  but  also  in 
infirmities  and  sufferings,  and  in  all  manner  of  trials 
and  temptations. 

Now  if  a  reason  bo  demanded  why  Christ  should 
this  way  be  qualified  to  his  priesthood,  a  direct  answer 
is  given  in  this  verse ;  namely,  because  thereby  he 
might  better  succour  such  as  are  tempted. 

The  proposition  is  set  down  in  this  verse,  thus  :  Ho 
that  suffered  being  tempted,  is  able  to  succour  them 
that  are  tempted. 

'  Of  tbo  notation  of  this  worJ,  sec  Cliap.  iv.  9,  Sec.  15". 


The  assumption  may  be  raised  out  of  the  former 
verse,  thus  :  15ut  Christ  being  in  all  things  made  like 
unto  his  brethren,  suffered,  being  tempted. 

Therefore,  Christ,  in  all  things  being  like  his  breth- 
ren, was  able  to  succour  them  that  are  templed. 

This  phrase,  £»  cJ,  '  in  that,'  hath  especial  reference 
to  this  word  '  suffered.'  It  was  not  simply  this  that 
he  was  tempted,  that  made  him  able  to  succour;  for 
God  himself  may  be  tempted.  Num.  xiv.  22.  And 
man  may  be  so  tempted  as  to  be  very  little  or  nothing 
at  all  moved  therewith.  But  such  temptations  as 
make  one  suffer,  do  so  work  on  him,  as  he  is  thereby 
put  on  to  pity  others  that  are  so  tempted,  and  to 
succour  them  in  what  he  can. 

Here  then  is  set  out  the  extent  and  extremity 
of  Christ's  temptations.  They  were  such  as  made 
him  sufl'cr. 

This  Icadeth  us  to  consider  both  the  kinds  and  also 
the  degrees  of  Christ's  temptations. 

Of  tempting  in  general,  and  of  persons  tempting 
and  tempted,  see  The  Guide  to  f)0  to  God,  or  Tlie 
Explanation  of  the  Lord's  Prai/er,  on  Petit,  vi.,  sec. 
170. 

The  verb  here  used,  misatskig,  is  of  the  passive 
voice,  and  setteth  out  such  temptations  as  Christ  was 
assaulted  withal.  Of  the  distinct  kinds  of  those 
temptations,  see  Sec.  96. 

Here  we  will  further  consider  how,  TsironStv,  he 
suff'ered  under  them. 

1.  Being  led  by  the  Spirit  into  the  wilderness,  he 
there  continued  forty  days  fasting,  and  was  thereupon 
an  hungered,  Mat.  iv.  1,  2.  Hunger  is  a  suffering, 
so  also  is  wearisomencss,  and  other  like  infirmities, 
under  which  Christ  suffered. 

2.  Satan,  in  tempting  him,  hurried  him  from  the 
wilderness  to  a  pinnacle  of  the  temple,  from  thence 
into  an  exceeding  high  mountain.  Mat.  iv.  5,  8. 
This  must  also  needs  be  a  suffering  ;  besides,  Satan's 
temptations  so  troubled  him,  as  they  forced  him  to 
say,  '  Get  thee  hence,  Satan,'  Mat.  iv.  10. 

3.  The  temptations  of  the  phansees,  and  others 
like  to  them,  made  him  angry  ;  and  they  grieved  him, 
Mark  iii.  5. 

4.  Peter's  tempting  him  made  him  say  unto  him, 
'  Get  thee  behind  me,  Satan ;  thou  art  an  ofl'ence  unto 
me,'  Mat.  xvi.  23. 

5.  All  his  sufferings  in  his  body  were  effects  of  his 
adversaries  tempting  him.  Of  those  sufferings,  see 
Sec.  96. 

6.  His  greatest  sufferings  were  upon  his  Father's 
tempting,  proving,  and  trying  him.  These  made  him 
complain  and  say,  '  Now  is  my  soul  troubled,'  Ac, 
John  xii.  27.  And  again,  '  My  soul  is  exceeding 
sorrowful,  even  unto  death : '  and  thus  to  pray,  '  0 
my  Father,  if  it  be  possible,  let  this  cup  pass  from 
me,'  Mat.  xxvi.  38,  89.  These  cast  him  into  an  agony, 
and  made  his  sweat  as  it  were  great  drops  of  blood 
fall  down  to  the  ground,  Luke  xxii.  44.     These  made 


Ver.  is.] 


GOUGE  ON  HEBREWS. 


191 


him  cry  out  upon  the  cross,  '  My  God,  my  God,  why 
hast  thou  forsaken  me  '?'  Mat.  xsvii.  46.  These  made 
him  '  ofler  up  prayers  and  supplications  with  strong 
crying  and  tears,'  Heb.  v.  7. 

On  these  grounds  might  the  apostle  well  say  that 
'  he  suffered  being  tempted.'  Never  any  upon  any 
temptation  suffered  more. 

It  is  observable  that  the  apostle  addeth  this  re- 
ciprocal relative,  aurk,  himself;  which  sheweth  that 
that  which  he  suffered  was  not  by  a  sympathy  in  re- 
ference to  others'  sufferings,  but  he  suffered  all  those 
things  in  his  own  person.  He  'his  own  self  hare  our 
sins  in  his  oicn  body,'  &c.,  1  Peter  ii.  24  ;  and  this 
■was  it  which  made  him  the  more  to  sympathise  with 
the  sufferings  of  others,  and  to  be  the  more  ready  to 
succour  them  in  their  sufferings. 

The  ends  of  Christ  being  made  like  unto  his  breth- 
ren, set  down,  Sec.  171,  may  in  particular  be  applied 
to  the  point  in  hand,  of  his  sufferings  being  tempted. 

By  Christ's  sufferings  being  tempted, 

1.  He  comes  to  have  esperience  of  our  sufferings 
in  like  cases,  in  that  he  hath  felt  the  weight  of  them 
himself. 

2.  In  his  own  experience  he  knows  the  danger 
■whereunto  we  are  subject  by  such  temptations. 

3.  By  his  suffering  he  hath  pulled  out  the  sting  of 
those  temptations  ;  so  as  we,  though  we  be  assaulted, 
shall  not  be  vanquished  thereby. 

4.  He  hath  made  himself  a  pattern  to  direct  us  how 
to  stand  agamst  such  temptations.  For  he  did  not 
withstand  them  by  his  divine  power,  but  answered 
them  with  scriptures  and  reasons,  and  such  like 
weapons  as  be  hath  put  into  our  hands  to  resist 
temptations  withal. 

Sec.  183.  Of  Clirist's  beiiiff  able  hij  sufferinr)  to 
succour. 

One  especial  end  or  effect  of  Christ's  temptations, 
and  sufferings  thereby,  is  thus  expressed  :  '  He  is  able 
to  succour  them  that  are  tempted.'  This,  in  general, 
shews  that  his  temptations  and  sufferings  were  for  our 
good.  Our  good  was  one  special  end  of  all  that 
Christ,  as  Mediator,  did  and  endured.  See  Sec. 
83. 

The  word  h-jvarai,  translated,  '  be  is  able,'  in  this 
place  implieth  a  fitness  and  readiness  to  do  a  thing. 
Where  it  is  said  of  the  unjust  steward,  '  Thou  mayest, 
(hmftori),  be  no  longer  steward,'  Luke  xvi.  2,  it  is 
intended,  that  he  was  not  fit  to  continue  in  that 
office.  The  same  Greek  verb  is  used  in  that  place 
and  this. 

1.  Christ,  by  suffering  being  tempted,  experiment- 
ally discerned  unto  what  suff'erings  others  being 
tempted  might  be  brought. 

2.  The  bowels  of  his  compassion  were  thereby  the 
more  moved  towards  others  in  like  cases. 

3.  He  bettor  observed  how  comfortable  succour 
would  be  in  such  cases. 


4.  He  perceived  thereby  what  kind  of  succour  was 
most  seasonable  in  such  and  such  temptations. 

In  these  and  other  like  respects  is  Christ  said  to 
be  '  able  to  succour  them  that  are  tempted.' 

Sec.  184.  Of  Christ's  readiness  to  succour. 
The  word,  fSoriSrisai,  translated  '  to  succour,'  is  in 
the  Greek  very  emphatical,  and  pertinent  to  the  point 
in  hand.  According  to  the  notation'  of  it,  it  signi- 
fieth,  to  run  to  the  cry  of  one.  It  is  used  by  such  as 
being  in  great  distress  cried  for  succour,  as  Mat.  xv. 
25,  Mark  ix.  22,  yea,  by  such  as  were  in  spiritual 
distress.  Acts  xvi.  9.  The  Jews  which  thought  their 
temple  to  be  profaned  by  such  as  Paul  brought,  '  cried 
out  and  said.  Men  of  Israel,  help,'  Acts  xxi.  28.  The 
word  translated  help,  is  the  same  that  here  in  this 
text  is  used,  and  it  implieth  that  they  should  run  and 
speedily  come  to  succour.  The  name  of  God  in 
Greek''  is  said  to  have  the  notation  from  this,  that  he 
useth  to  run,  that  is,  speedily  to  afford  succour  to 
such  as  are  in  distress.  The  Greek  word  applied  to 
God,  and  translated  helper,  fioriSog,  is  derived  from 
the  word  in  my  text,  Heb.  xiii.  6. 

This  notation  of  the  word  sheweth,  that  that  sense 
and  experience  which  Christ  had  of  suffering  being 
tempted,  makes  him  exceeding  forward  to  succour 
those  that  suffer  in  a  like  case.  If  he  hear  any  com- 
plain and  cry  out  of  their  sufferings,  he  presently  runs 
and  makes  haste  to  succour  them.  That  help  which 
God  affordeth  to  such  as  come  to  the  throne  of  grace, 
is  expressed  under  a  word,  ^orikicc,  derived  from  the 
same  root,  Heb.  iv.  16. 

So  violent  are  many  temptations,  so  weak  is  man 
of  himself,  and  so  unable  to  resist  them,  or  to  stand 
under  them,  as  Christ  is  moved  to  run  to  succour 
him,  as  tender  parents  will  run  to  succour  their  help- 
less child  in  distress  or  danger.  When  Peter  was 
ready  to  sink,  and  cried,  'Lord,  save  me,'  immediately 
Jesus  stretched  forth  his  hand  and  caught  him,  Mat. 
xiv.  80,  81. 

Sec.  185.  Of  the  Icwplations  u-hcreunto  men  are 
subject. 

The  persons  whom  Christ  is  so  ready  to  succour, 
are  thus  set  down,  mioaZtiit-'imii,  '  them  that  are 
tempted.'  The  same  verb,  though  in  a  diflerent  form, 
is  here  used,  that  was  before  in  this  verse  applied  to 
Christ,  and  intended  especially  to  those  who  are 
styled  his  brethren,  ver.  17. 

These  are  tempted  as  Christ  himself  was, 

1.  By  God,  to  prove  them,  as  Abraham  was.  Gen. 
xxii.  I  ;  or  to  manifest  that  grace  which  God  bath 
bestowed  on  them,  as  Job  was.  Job  i.  7  ;  or  to  dis- 
cover corruptions  in  them,  as  Hezekiah  was,  2  Chron. 
xxxii.  31. 

2.  By  Satan,  and  that  always,  to  sin,  2  Cor.  xi.  8. 

'    Siarid:^,  5rj«  f,oh  tuv.  '    Sio;,  ('.  e.   Wi  fioilv  flSt. 


GOUGE  ON  HEBREWS. 


[Chap.  II. 


8.  By  good  men,  upon  a  mistake  of  doing  good, 
Acts  xxi.  12. 

4.  By  evil  ones,  as  Joseph  was  tempted  by  his 
mistress.  Gen.  sxxix.  7. 

6.  By  a  man's  own  self,  James  i.  14.  A  man 
tempts  himself  sometimes  by  overmuch  confidence 
and  boldness,  Mat.  xiv.  28,  29  ;  and  sometimes  bj' 
too  much  diffidence,  Gal.  ii.  12. 

By  this  kind  of  tempting  a  man's  self,  Christ  was 
never  tempted. 

Christ's  succour  here  spoken  of  is  to  be  extended 
to  all  manner  of  temptations,  even  to  such  as  bring  men 
to  sin.  For  Christ  succoured  them  in  pardoning  their 
sin,  and  in  pulling  them  out  of  the  snares  of  sin, 
wherewith  they  are  entangled. 

Sec.  18G.  Of  e.rperience  of  sufferimj  caming  succour 
to  otIi'TS  that  iuffer. 

This  efl'ect  following  upon  Christ's  suffering  being 
tempted,  namely,  that  he  is  fit  and  ready  to  succour 
others  that  are  tempted,  giveth  evidence  of  an  especial 
benefit  of  God's  providence  in  sufl'ering  both  his  only 
begotten  Son,  and  also  his  adopted  children,  to  be  so  far 
tempted  as  to  sutler  thereby.  By  this  means  they  are 
brought  to  afford  mutual  succour  one  to  another  in  like 
case.  Thus  saith  the  apostle,  '  God  comforteth  us  in 
all  our  triljulations,  that  we  may  be  able  to  comfort 
them  which  are  in  any  trouble,  by  the  comfort  where- 
with we  ourselves  are  comforted  of  God,'  2  Cor.  i.  4. 
The  Lord,  to  stir  up  the  Israelites  to  succour  strangers, 
rendereth  this  reason,  '  Ye  know  the  heart  oi  a  stran- 
ger :  seeing  ye  were  strangers  in  the  land  of  Eg^-pt,' 
Exod.  xxiii.  9  ;  a  like  reason  is  rendered  of  shewing 
mercy  to  servants,  Deut.  v.  15.  It  is  found  by  expe- 
rience that  child-bearing  women  are  more  pitiful  to 
others  in  their  travails  than  such  women  as  are  barren. 
The  like  may  be  said  of  such  as  are  afflicted  with  any 
painful  malady.  Much  more  humanity  useth  to  be 
shewed  in  the  city  to  such  as  are  visited  with  the 
plague  than  in  the  country,  because  in  the  city  more 
use  to  be  infected  therewith.  They  who  are  themselves 
afflicted  better  know  that  others  who,  being  so  afflicted, 
complain  and  seek  succour,  have  cause  so  to  do.  But 
they  who  are  never  afflicted,  think  that  they  who  com- 
plain, complain  more  than  is  need.  This  was  the  case 
of  Job's  friends.  In  a  natural  body,  when  one  member 
hath  been  wounded  or  bruised,  though  it  be  healed, 
yet  the  smart  of  a  wound  or  bruise  will  soonest  come 
toil. 

1.  From  hence  it  appears  that  it  is  expedient  that 
ministers  of  God's  word  be  men  of  like  passions  with 
others,  as  the  apostles  say  of  themselves,  Acts  xiv.  15, 
that  so  they  may  more  commiserate  others.  If  minis- 
ters themselves  had  never  been  in  a  natural  estate, 
but  always  entire,  they  could  not  so  pity  others,  as 
now  they  do.  The  like  may  be  said  of  magis^trates, 
and  of  all  that-have  power  and  authority  over  others. 

2.  God's  wisdom   is  heroin  manifested,  in  that  he 


suffers  flesh  to  remain  in  the  best,  that  thereby  they 
may  be  moved  the  more  to  bear  with  others.  David 
having  fiiUcn,  pressed  this  as  a  motive  to  be  restored: 
'  Then,'  saith  he,  '  will  I  teach  transgressors  thy  ways,' 
Ps.  li.  13.  Christ  snfi'cred  Satan  to  sift  Peter,  that 
when  he  was  converted  he  might  '  strengthen  his 
brethen,  Luke  xxii.  31 ,  32.  This  is  a  good  use  which 
saints  may  make  of  their  slips. 

3.  Oh  how  great  is  the  inhumanity  of  such  as  hav- 
ing tasted  of  misery,  and  being  delivered  from  the 
same,  are  hard-hearted  to  those  that  fall  into  the  hke 
misery  and  refuse  to  succour  them  ;  yea,  rather  deal 
hardly  with  them,  and  add  to  their  affliction.  This 
was  it  which  Nehemiah  upbraided  to  the  Jews  after 
their  return  from  captivity,  Neh.  v.  7,  etc.  The  like 
doth  Jeremiah  while  the  Jews  were  besieged,  Jer. 
xxxiv.  1 3,  &c.  The  like  may  be  upbraided  to  such 
as  have  power  among  us,  in  commonwealth,  church, 
or  family. 

4.  For  our  parts,  as  God  by  his  providence  hath 
made  us  able  and  fit  to  succour  others,  let  us  herein 
shew  ourselves  like  unto  Christ ;  let  us  open  our 
bowels  to  such  as  are  in  distresses.  Note  Gal.  vi.  1, 
Titus  iii.  3.  Let  all  of  all  sorts,  magistrates,  minis- 
ters, masters,  rich  men,  old  men,  men  in  health,  and 
such  as  have  been  tempted  or  afflicted,  learn  to  suc- 
cour others. 

See  more  hereof.  Chap.  v.  2,  Sec.  9. 

Sec.  187.  Of  the  resolution  o/ Heb.  ii.  17,  18. 

Ver.  17.  Wherefore  in  all  things  it  behoved  him  to 
be  wade  like  to  his  brethren,  that  he  might  be  a  merciful 
and  faithful  high  priest,  in  things  pertaining  to  God, 
to  make  reconciliation  for  the  sins  of  the  people. 

Ver.  18.  For  in  that  he  himself  hath  suffered,  being 
tem)>ted,  he  is  able  to  succour  them  that  are  tempted. 

The  sum  of  these  two  verses  is  a  description  of 
Christ's  priesthood. 

Herein  observe,  1,  the  inference,  2,  the  substance. 

The  inference  intends  a  reason  of  Christ's  taking 
upon  him  man's  nature,  which  is,  that  he  might  be  a 
fit  priest.     This  is, 

1 .  Generally  propounded  in  this  particle  of  inference, 
uhercforc. 

2.  Particularly  exemplified. 

In  the  exemplilicatiou  is  a  declaration  of  Christ's 
human  nature.     About  which  are  noted, 

1.  The  evidence  thereof,  '  made  like  to  his  brethren.' 
Here  observe, 

1.  A  resemblance,  made  like. 

2.  The  parties  resembled. 
(1.)  Christ  himself. 

(2.)  His  brethren. 

2.  The  extent  of  that  evidencp,  in  all  things. 
8.  The  ground  of  it,  it  hehored. 
About  the  substance  of  the  description  of  Christ's 
priesthood,  observe, 

1.  An  expression  of  the  kind  of  office,  high  pri,st. 


Chap.  III.  Vek.  1.] 


GOUGE  ON  HEBRE'VS. 


2.  An  amplification  thereof  b^-  two  properties,  merci- 
fuljailhfid. 

3.  An  addition  of  the  ends,  wbicli  are  two. 
One  bath  a  reference  to  God,  ver.  17. 
The  other  to  man,  ver.  18. 

That  which  hath  reference  to  God  is,  1,  generally 
propounded,  in  thinrjs  pertaining  to  God ;  2,  parti- 
cularly exemplified. 

In  that  particular  there  is  set  down, 

1.  The  principal  work  of  an  high  priest,  to  make  re- 
conciUation. 

2.  The  subject  matter  for  which  reconcibation  is 
made,  for  sins. 

3.  The  persons  who  reap  the  benefit  of  that  recon- 
ciliation, the  people. 

Ver.  18.  The  other  end  of  Christ's  priesthood, 
which  hath  reference  to  man,  is  added  as  a  reason  of 
the  extent  of  Cbrist's  conformity  to  man.  See  Sec.  182. 

Here  is  set  down,  1,  the  ground  of  that  reason  ;  2, 
the  kind  of  it. 

The  ground  was  suffering.     This  is  set  out, 

1.  By  the  patient  that  suffered,  himself. 

2.  By  the  cause  of  his  suffering,  being  tempted. 
The  kind  of  that  end  was  to  succour. 

This  is  amplified, 

1.  By  the  motive,  he  is  able. 

2.  By  the  persons  succoured,  them  that  are  tempted. 

Sec.  188.  Of  the  doctrines  raised  out  of  Heb.  ii. 
17,  18. 

I.  Christ  conformed  himself  to  what  he  undertook. 
He  '  took  on  him  the  seed  of  Abraham,'  wherefore  he 
was  made  like  bis  bi'etbren. 

II.  There  vms  a  ncce  ■iilij  of  Christ's  leinrj  man. 
'  It  behoved  him.'     See  Sec.  IGG. 


other 


He  was 


III.  Christ  was  such  a 
made  like.'     See  Sec.  168. 

IV.  Christ  assumed  the  common  nature  of  man  for 
the  elect's  sake.  These  are  the  'brethren'  to  whom  Christ 
is  made  like.     See  Sec.  167. 

V.  Christ  in  all  things  uas  like  man.  Not  only  in 
man's  nature,  but  in  infirmities,  in  temptations  and 
afflictions.     See  Sec.  1G9. 

VI.  Christ  is  a  true  priest.  VII.  Chrid  is  an  high 
priest.  These  two  doctrines  are  expressly  set  down. 
See  Sees.  172,  173. 

VIII.  Christ  is  mercifid.     See  Sec.  176. 

IX.  Christ  was  faithfid  in  what  he  undertook.  He 
was  a  faithful  high  priest.     See  Sec.  177. 

X.  Christ  was  man  that  he  might  be  a  fit  jjriest. 
This  end  is  expressly  set  down.     See  Sec.  172. 

XI.  Clirist  is  for  man  in  the  things  whereiirjnan 
hath  to  do  with  God.     See  Sec.  179. 

XII.  Christ  our  high  priest  hath  made  reconciliation 
with  God.     See  Sec.  180. 

XIII.  By  the  reconciliatiomvhich  Christ  hath  wrought, 
sin  is  taken  away.     See  See.  180. 

XIV.  Reconciliation  made  hy  Christ  is  for  a  pecu- 
liar peopAe.     See  Sec.  181. 

XV.  Christ  was  subject  to  temptations.  Se^  Sec.  182. 

XVI.  Christ  himself  suffered  under  his  temptations. 
See  Sec.  182. 

XVII.  Men  are  subject  to  be  tempted.    See  Sec.  185. 

XVIII.  Christ  is  ready  to  succour  such  as  are  tempted.. 
See  Sec.  184. 

XIX.  Christ's  suffering  made  him  more  ready'^to 
succour  others  in  their  sufferings.     See  Sec.  186. 

XX.  Temptations  make  men  stand  in  need  of  suc- 
cour.    See  Sec.  18-1. 


CHAPTER   III. 


Sec.  1.  Of  the  resolution  of  the  third  chapter. 

The  apostle  having  distinctly  set  out  the  divine  na- 
ture of  Christ,  and  with  it  his  royal  function,  in  the 
first  chapter,  and  his  human  nature  in  the  second 
chapter,  in  which  he  exercised  his  three  great  offices 
of  king,  priest,  and  prophet,  whereof  he  gave  a  touch 
in  the  seven  last  verses  of  the  former  chapter  ;  he 
further  sctteth  forth  Christ's  prophetical  function  in 
this  third  chapter,  and  in  thirteen  verses  of  the  fourth 
chapter. 

In  this  chapter  is,  1,  laid  down  the  main  point,  that 
Christ  was  an  apostle  and  a  priest. 

2.  An  exemplification  of  Christ's  prophetical  office. 

Of  the  exciuplification  there  are  two  parts  : 

1.  A  declaration  of  Christ's  faithfulness  in  executing 
bis  office,  verses  2-G. 

2.  A  dissuasion  from  disrespecting  that  office  of 
Christ,  verse  7,  &c.,  to  the  end  of  this  chapter. 


Christ's  faithfulness  is  illustrated  by  a  comparison, 
and  that  two  ways  : 

1.  By  way  of  similitude. 

2.  By  way  of  dissimilitude. 

Both  the  similitude  and  dissimilitude  are  betwixt 
the  same  persons,  namely,  Christ  and  Moses. 

1.  In  regard  of  similitude,  Christ  was  '  faithful  as 
Moses,'  verse  2. 

2.  In  regard  of  dissimilitude,  Christ  was  '  more  ex- 
cellent than  Moses.' 

The  dissimilitude  is  exemplified  in  two  pair  of  re- 
lations : 

Ouc  is  betwixt  a  builder  and  a  house  built, 
The  argument  thus  lieth  : 

A  builder  of  a  house  is  more  excellent  than  any  part 
of  the  house  built ; 

But  Christ  is  the  builder,  and  Moses  a  part  of  the 
♦house ; 

N 


19i 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


Therefore  Christ  is  more  excellent  than  Moses. 

The  proposition  is  in  the  3d  verse  ;  the  assumption 
in  the  Ith. 

The  other  pair  of  relations  is  hotwixt  a  son  (who  is 
the  Lord)  and  a  servant. 

This  argument  thus  lioth  : 

The  son,  who  is  lord,  is  more  excellent  than  any 
servant ; 

But  Christ  is  the  Son  and  Lord,  and  Moses  a  ser- 
vant; 

Therefore  Christ  is  more  excellent  than  Moses. 

The  proposition  is  in  the  Gth  verse  ;  the  assumption 
in  the  5th. 

By  way  of  prevention,  that  the  Jews  might  not  be 
pufled  up  with  this  concsit,  that  they  are  the  only 
house  of  God,  the  apostle  gave  a  general  description 
of  Christ's  house,  M-hich  he  extendeth  to  all  believers, 
verse  G. 

The  dissuasion  from  disrespecting  Christ  is, 

1.  Generally  propounded  in  a  divine  testimony, 
from  the  beginning  of  the  7th  to  the  12th  verse. 

2.  Particularly  applied,  from  the  beginning  of  verse 
12  to  the  end  of  the  chapter. 

In  the  divine  testimony  is  expressed, 

1.  The  author  thereof,  The  Holy  Ghost,  ver.  7. 

2.  The  matter,  which  containeth  two  branches  : 
(1.)  A  duty  implied,  T/tjou  loill  hear  his  voice,  ver.  7. 
(2.)  A  vice  forbidden  ;  that  is, 

|1.J  Expressed,  harden  not  your  hearts,  ver.  8. 

[2.j  Exemplified. 

In  the  exemplification  are  declared, 

1.  The  persons  who  committed  the  vice,  your 
fathers,  ver.  9 ;  and  the  place  where  it  is  committed, 
in  the  u-ilderness  ;  and  the  time,  how  long,  forty  years, 
ver.  9. 

2.  The  consequence  that  followed  thereupon.  This 
is  twofold  : 

1.  A  grieving  of  God :  7  was  //rieved,  salth  the  Lord. 

2.  Incensing  his  wrath:  /  snare  in  my  wrath,  ver.  11. 
This  latter  is  aggravated  by  a  fearful  efi"ect.  They 

shall  not  enter  into  my  rest,  ver.  11. 

In  the  application  of  the  said  divine  testimony, 
there  is, 

1.  A  direction  for  the  right  use  thereof. 

2.  An  exposition  of  sundry  pass.iges  in  it. 
Of  the  direction  there  are  two  parts  : 

1.  An  admonition  to  take  heed  of  that  vice  whereby 
the  foresaid  Jews  provoked  God,  ver.  12. 

2.  An  incitation  to  use  an  especial  means  that  may 
keep  them  from  it,  which  is  mutual  exhoitation,  am- 
plified by  their  continuance  therein,  daily,  &c.,  ver.  13. 

Both  the  p.irts  of  the  direction  are  enforced  by  the 
benefit  of  observing  them,  ver.  11. 

The  exposition  of  the  foresaid  divine  testimony  is 
continued  from  the  beginning  of  the  15th  verse  of  "this 
chapter  to  tha  1 1th  verso  of  the  1th  chapter. 

The  passages  of  that  testimony  expounded  are 
three  :  two  in  this  chapter,  as, 


1.  The  time  expressed  under  this  word,  to-day, 
ver.  15. 

2.  The  persons  therein  intended.  These  are  set 
down, 

1.  Negativclv,  by  Wiiy  of  exemption,  some,  not  all, 
ver.  IG. 

2.  Aflirmatively,  by  "way  of  determination,  who 
they  were. 

That  more  distinct  notice  might  be  taken  of  them, 
the  apostle  sets  them  down  by  a  dialogism,  wherein 
two  questions  are  propounded,  and  direct  answers 
made  unto  them. 

Quest.  1.  With  whom  was  God  ;,rieved  /  To  this 
such  an  answer  is  made,  as  spccifieth  both  the  cause 
of  grieving  God,  tlti'i/  that  sinned  ;  and  the  eft'ect  that 
followed  thereon,  whereby  it  was  manifest  they  had 
grieved  God,  Their  carcases  fell  in  the  wililerne^-, 
ver.  17. 

Quest.  2.  To  whom  svarehe,  &c.  This  is  answered, 
by  declaring  the  particular  sin  that  incensed  God's 
wrath,  They  hdieved  not,  &c.,  ver.  18. 

On  this  last  resolution  the  apostle  maketh  an  ex- 
press conclusion,  So  we  see,  &c.,  ver.  19. 

The  third  point  propounded  is  rest,  in  the  next 
chapter. 

Sec.  2.   Of  reyardiiiy  wliat  Christ  hath  done  for  ns. 
Ver.  1.    Wherefore,   holy  brethren,  partakers   of  the 
heavenly  calling,  consider  the  Apostle  and  High  Priest 
of  our  profession,  Christ  Jesus. 

The  apostle  having  set  forth  the  two  natures  of 
Christ,  his  divine  and  human,  and  withal  his  excel- 
lency above  all  creatures  by  virtue  of  his  divine 
nature  ;  and  the  benefits  that  redound  to  us  by  liis 
exercising  of  his  throe  gi'eat  offices  in  his  human 
nature,  here  he  tencheth  to  make  an  especial  use  of 
all;  which  use  is  intended  in  these  two  words,  where- 
fore,  consider. 

This  use  he  doth  so  artificially  frame,  as  he  maketh 
the  setting  down  of  it  a  fit  transition  betwixt  the 
second  and  third  chapter. 

The  transition  is  a  perfect  transition  ;  for  it  lookoth 
both  ways,  to  that  which  went  before  (so  it  sheweth 
the  use  that  we  must  make  thereof),  and  to  that  which 
followeth.  So  it  layeth  down  the  groundwork  of  those 
exhortations  which  follow  :  that  groundwork  is  this, 
'  Christ  Jesus  is  the  Apostle  and  High  Priest  of  our 
profession.' 

The  Greek  particle  ida,  translated  '  wherefore,'  is 
the  very  same  that  was  used  chap.  ii.  ver.  17.  Thereof 
see  more,  Chap.  ii.  Sec.  IGG.  It  was  shewed.  Chap.  ii. 
Sec.  2,  that  the  excellency  of  the  teacher  requires  the 
greater  heed  in  hearers  ;  but  this  inference  further 
sheweth,  that  the  lower  any  condescondeth  for  our 
good,  and  the  greater  the  benefits  be  that  rcdouud 
to  us  thereby,  the  more  we  ought  to  observe  those 
things  that  are  made  known  concerning  him.  Wlio 
could  descend  lower  than  the  Son  of  God,  by  subject- 


Ver.  L] 


GOUGE  ON  HEBREWS. 


ing  himself  to  death  for  us  ?  All  that  Christ  did  and 
endured  was  for  us,  even  for  our  good,  see  Chap.  ii. 
Sec.  83,  u-herefore  we  ought  to  consider  him.  This 
argument  Moses  useth  to  stir  up  the  Israelites  to  at- 
tend to  God  and  his  law  :  '  The  Lord  shall  open  unto 
.thee  his  good  treasure,'  Deut.  xxviii.  12.  So  doth  the 
wise  man,  Prov.  iv.  1,  2.  Nature  itself  puttethon 
everything  to  seek  its  own  good.' 

In  regard  of  us  Christians,  as  prudence  on  our  own 
behalf  in  helping  on  our  own  good  requires  as  much, 
so  gratefulness  to-.varJ.s  Christ.  Shall  the  Son  of  God 
descend  so  low  as  he  did,  and  endure  so  much  as  he 
did,  and  all  for  our  sake,  and  we  not  regard  it  ?  'Do 
ye  thus  requite  the  Lord,  0  foolish  people  ?'  Deut. 
xsxii.  G. 

This  is  a  great  aggravation  of  Christians'  neglect  of 
the  duty,  implied  under  this  note  of  reference,  icliere- 
fore.  The  Levites  herewith  aggravated  the  sins  of 
the  Jews,  and  justified  God's  heavy  judgments  against 
them,  in  that  God  '  gave  thom  right  judgments,  true 
laws,  and  good  statutes ;'  yea,  also  his  '  good  Spirit 
to  instruct  them,'  and  yet  they  regarded  him  not. 

.Let  us  for  our  part  take  due  notice  of  all  that 
Christ  hath  done  and  suffered  for  us,  to  be  thoroughly 
atiected  therewith,  and  to  make  a  right  use  of  all. 

See.  3.  Of  brethren  in  reference  to  saints. 
TThe  apostle,  to  work  the  more  upon  these  Hebrews, 
manifesteth  both  his  entire  affection  to  them  (by 
styling  them  brethren),  and  also  his  good  opinion  of 
them,  by  calling  them  Ao/y,  and  partakers  of  the 
lieai'enh/  caUinrj. 

Of  the  divers  acceptation  of  this  title  brethren,  see 
Chap.  iii.  1,  Sec.  3. 

Some'^  take  the  word  brethren  in  this  place  to  be 
used  in  relation  to  saints  of  Christ,  as  it  is  used,  chap, 
ii.  ver.  11,  12.  But  that  reference  cannot  well  here 
stand.  The  word  useth  to  be  some  note  of  restric- 
tion, when  this  reference  is  used  in  relation  to  Christ, 
as  '  the  brethren  of  the  Lord,'  1  Cor.  ix.  5,  or  '  his 
brethren,'  Acts  i.  14,  or  Christ  himself  is  brought  in 
so  caHing  them,  as  chap.  ii.  ver.  11,  12. 

When  a  mere  man  speaks  to  others,  and  calls  them 
brethren,  this  relation  is  to  be  taken  betwixt  him  that 
speaketh,  and  them  to  whom  he  speakoth.  Thus  this 
title  here  hath  relation  betwixt  the  apostle  and  those 
to  whom  he  wrote. 

Because  they  were  Hebrews,  to  whom  in  special 
this  epistle  was  directed,  it  may  be  supposed  that  the 
apostle  useth  this  title  in  reference  to  that  common 
stock  whence  he  and  the  Hebrews  came,  as  where  he 
saith,  '  Brethren,  children  of  the  stock  of  Abraham,' 
Acts  xiii.  26;  and  '  my  brethren,  my  kinsmen  accord- 
ing to  the  flesh,'  Rom.  ix.  3.  But  this  attribute  holij 
will  not  well  admit  that  restriction ;  for  most  of  the 


Omnia  bonum  appetunt.  —Ethic,  lib.  i.  cap. 
Juniu3  in  sacris  Paral.  lib.  iii.  in  Ileb.  iii.l. 


Jews  were,  through  their  unbelief,  cut  off  from  the 
holy  root. 

All  the  Jews  are  not  to  be  wholly  exempted  ;  such 
as  remained  not  in  unbelief  are  here  intended,  as  well 
as  Gentiles. 

This  title  brethren,  in  this  place,  is  to  be  taken  in 
a  spiritual  sense,  and  that  in  reference  to  a  mutual 
profession  of  the  same  faith.  Thus  it  is  taken  ver. 
12,  and  chap.  x.  ver.  19,  and  chap.  xiii.  ver.  22, 
and  in  other  epistles  of  the  apostles  for  the  most 
part. 

In  this  sense  all  Christians,  of  what  stock  or  degree 
soever  they  be,  whether  Jews  or  Gentiles,  great  or 
mean,  male  or  female,  free  or  bond,  magistrate  or  sub- 
ject, minister  or  people  ;  all  sorts  of  Christians  are 
knit  together  by  a  common  mutual  bond. 

They  '  all  have  one  Father,'  Mai.  ii.  10,  Eph.  iv.  4. 

One  mother,  the  church  ;  for  they  are  '  born  again 
by  the  word  of  God,'  which  is  proper  to  the  church, 
1  Peter  i.  23. 

One  elder  brother,  who  is  '  the  first-born  amongst 
many  brethren,'  Rom.  viii.  29. 

One  and  the  same  privileges,  Eph.  iv.  4-0. 

They  are  all  one  in  Christ,  Gal.  iii.  28. 

One  and  the  same  inheritance  belongeth  to  them 
all,  1  Peter  i.  4,  and  iii.  7. 

In  these  and  other  like  respects  they  are  also  styled 
members  of  the  same  body,  1  Cor.  xii.  12.  And 
branches  of  the  same  vine,  John  xv.  5.  See  more 
hereof.  Sec.  17. 

1.  God  hath  thus  nearly  linked  them  together,  to 
shew  that  he  is  no  respecter  of  persons;  therefore 
that  title  which  the  Grecians  use  to  give  to  an  only 
Son  [aya-ri'^oi),  is  given  to  them  all  in  reference  to 
God,  Eph.  V.  1.     Hereof  see  Sec.  17. 

2.  Hereby  is  shewed  that  Christians  should  live  in 
love  amongst  themselves,  1  Peter  iii.  8 ;  and  main- 
tain peace,  Gen.  xiii.  8;  and  be  of  the  same  mind  and 
aff'ection,  1  Cor.  i.  10 ;  and  ready  to  help  and  succour 
one  another,  Exod.  xvii.  11;  and  carry  themselves  as 
equals  one  to  another,  Rom.  xii.  16.  Not  swelling 
one  against  another,  2  Cor.  xii.  20.  In  a  word,  all 
kind  of  Christian  duties  are  much  enforced  by  the 
relation  of  brethren. 

See.  4.   Of  this  title  of  insinuation,  brethren. 

The  apostle  here  insertoth  this  title  brethren,  to 
manifest  his  own  mind  and  affection  to  them ;  for 
hereby  he  professeth  himself  to  be  a  brother  to  them, 
of  the  same  father  and  mother,  of  the  same  household, 
a  co-heir  with  them,  and  withal  affectioned  as  a  brother 
toward  them,  yea,  and  to  be  as  one  of  their  equals. 
See  Chap.  x.  19,  Sec.  52. 

This  he  doth  to  insinuate  his  own  soul  more  kindly 
into  theirs,  to  sweeten  his  exhortations  and  admoni- 
tions, to  enforce  them  the  more,  to  shew  that  what 
he  doth  he  doth  in  love  for  their  good.  To  other 
churches  he  doth  somewhat  more  enlarge  his  heart 


196 


GOUGE  0\  IIEBKEWS. 


[Chap.  III. 


even  in  tliis  Idnd,  (is  Horn.  xii.  1,  1  Cor.  i.  10,  Gal. 
iv.  12,  19,  Philip,  iv.  1. 

Herein  the  apostle  makes  himself  a  pattern  to  mini- 
stcr.e,  masters,  tutors,  and  all  others  that  arc  in  place 
to  instruct,  direct,  incite,  or  restrain  others;  they 
may  by  this  pattern  learn  how  to  work  upon  those 
with  whom  they  have  to  do ;  afl'ectiou  is  rather  to  he 
shewed  than  authority:  'Though  I  might  be  much 
bold  in  Christ  to  enjoin  thee  that  which  is  convenient, 
yet  for  love's  sake  I  rather  beseech  thee,'  saith  the 
apostle  to  Philemon,  vers.  9,  10. 

I  den}'  not  but  that  authorit}-  and  severity  at  some 
times,  in  some  cases,  to  some  persons,  is  to  be  used : 
'  Rebuke  with  all  authority,'  Titus  ii.  15;  'I  will  not 
spare,'  2  Cor.  xiii.  2.  But  if  mildness,  gentleness, 
and  kindness  may  prevail,  use  these  rather. 

Of  thiit  modesty  and  humility  which  is  couched 
under  this  title  hrcllnen,  sea  The  Whole  Armour  of  God 
on  Eph.  vi.  10,  sec.  30. 

Of  Christ  not  ashamed  to  call  men  brethren,  see 
Chap.  ii.  Sees.  107,  108.  Of  sweetening  jealousies 
and  other  bitter  pills  herewith,  see  Sec.  121  of  this 
chapter;  see  also  Chap.  vi.  9,  See.  5i. 

■  Sec.  5.  0/  this  epithet  '  holy  ;'  to  lehoiii  and  to  uhut 
it  is  attributed. 

The  epithet,  a'7/05,'  which  the  apostle  here  gives  to 
the  brethren,  hoi;/,  is  an  high  and  honourable  title. 
It  is  elsewhere  in  like  manner  given  to  others,  as  1 
Thes.  V.  27,  '  All  tho  holy  brethren.' 

The  most  excellent  that  are  have  this  title  Iwli/ 
attributed  unto  them,  as  God  himself,  Eev.  vi.  10; 
Father,  John  xxvii.  II  ;  Sou  and  Spirit,  Luke  i.  85 ; 
and  the  excellenlest  of  his  creatures,  both  persons, 
and  things,  and  those  above  and  below.- 

1.  Above;  the  heavens,  Heb.  ix.  12;  the  angels, 
Mark  viii.  88;  and  glorified  men,  1  Thes.  iii.  13,  are 
called  holy. 

2.  Below;  professors  of  the  true  faith.  Col.  iii.  12; 
whether  single  persons,  male,  Mark  vi.  20 ;  and 
female,  1  Peier  iii.  5  ;  and  children  born  of  such,  1 
Cor.  vii.  14,  or  the  whole  society  and  communion  of 
them.  These  arc  called  'an  holy  priesthood,' '  an 
holy  niilion,"  1  Peter  ii.  5,  9,  '  an  holy  temple.' 
More  eminently  they  who  arc  of  extraordinary  functions 
in  the  church,  as  apostles  and  prophets,  are  called 
holy,  Rev.  xviii.  20. 

3.  The  privileges  and  gifts  that  God  bestoweth  on 
Lis  chnich  are  also  called  holy  :  as  '  holy  Scriptures,' 
Rom.  i.  2;  'holy  law,'  holy  commandments,"  Rom. 
vii.  12;  '  holv  covenant,'  Luke  i.  72;  'holy  call- 
ing,' 2  Tim.  i.'O;  'holy  faith,'  Jude  ver.  20;'  'holy 
conversation,'  2  Peter  iii.  11.  And  the  parts  of  men's 
bodies  used  in  devotion,  as  '  holy  hands,'  1  Tim.  ii. 

'  Of  the  ilerivalion  and  uotulioii  of  lliia  Greek  word,  see 
Oil  p.  ii   Sec.  100. 

»  Tlie  htalluii.  in  ffgnrd  i.f  Hint  cstponi  wliicli  tlirj  lind 
of  Iheir  gods,  stjlid  tlicm  '  the  lioly  goda,'  Dnu.  iv.  8,  'i. 


8 ;    and  Christians'  mutual  salutations,  as  '  an  holy 
kiss,'  Rom.  xvi.  IG. 

4.  Sundry  places  were  so  called,  as  Jerusalem, 
Mat.  iv.  5,  '  the  holy  city,'  because  it  was  a  type  of 
the  church,  and  of  the  kingdom  of  heaven,  and  because 
the  temple  wherein  God  was  worshipped  was  there; 
and  '  the  holy  mount,'  2  Peter  i.  18,  where  Christ 
was  transfigured  ;  and  the  place  where  God  in  speci  il 
manifested  his  presence  was  called  holy  ground.  Acts 
vii.  33. 

The  Hebrew  word  K'Hp,  sauetus,  which  is  trans- 
lated hoh)  in  the  Old  Testament,  is  applied  to  Ih. 
temple  and  to  the  several  parts  and  courts  thereof, 
and  to  all  the  persons  and  things  appertaining  theret', 
as  priests,  Levites,  altars,  sacrifices,  incense,  oil,  wator, 
vestments,  all  m.mner  of  utensils,  ordinances,  ni.  ■ 
other  things  which  were  for  sacred  uses. 

AVhen  the  Greek  word  used  in  the  text  is  set  aloL 
as  a  substantive,  and  not  as  an  adjective  joined  «ith 
another,  it  is  translated  saint, '  salute  every  saint,'  -ratza 
ayiov;  thus,  for  the  most  part,  it  is  translated  in  the 
plural  number,  ay  101,  'saints,'  which  is  all  one  as  'holy 
ones.' 

Sec.  G.  Of  the  causes  of  men's  being  holy,  and  of 
calling  them  so. 

This  excellent  prerogative  of  being  holy  cannot 
arise  from  men's  selves.  '  Who  can  bring  a  clenn 
thing  out  of  an  unclean  ?  Not  one,'  Job  xiv.  4.  TImj 
stock  whence  all  men  sprout  was  most  impure  aid 
unholy ;  but  '  every  good  and  every  perfect  gift  is 
from  above,  and  cometh  down  from  the  Father  of 
lights,'  James  i.  17.  This  Father  of  lights  communi- 
cateth  holiness  to  sons  of  men  two  ways. 

1.  By  imputing  unto  them  the  righteousness  of  his 
Son.  Thus  wc  are  said  to  be  '  made  the  righteousness 
of  God  in  Christ,'  2  Cor.  v.  2 1 ,  and  Christ  is  said 
to  bo  '  made  of  God  righteousness  unto  us,'  1  Cor. 
i.  80. 

2.  By  conveying  his  Spirit  into  ns,  who  altertth 
our  nature  and  disposition,  and  enableth  us  to  per- 
form the  works  of  righteousness.  In  this  respect  he 
is  not  only  c.illed  'the  Holy  Ghost,'  of  which  phrase 
see  more,  ver.  7,  but  also  '  the  Spirit  of  holiness,' 
Rom.  i.  4,  because  he  worke:h  holiness  in  us;  and 
sanctificatiou  is  said  to  be  '  of  the  Spirit,'  2  Thes.  ii. 
18,  because  it  is  wrought  in  us  by  the  Spirit  of 
God. 

Thus,  this  excellent  title  ho'y  gives  no  matter  of 
boasting  ui.to  man  ;  for  '  What  hast  thou  that  thou 
didst  not  receive  ?  Now,  if  thou  didst  receive  it, 
why  dost  thou  glory  as  if  th.'U  hadst  not  received 
it  ?  '  2  Cor.  iv.  7.  But  it  givelli  just  and  great  cause  of 
glorying  in  God,  of  giving  all  praise  to  God  for  it, 
and  of  using  this  divine  properly  to  the  glory  of  bis 
name. 

The  apostle  here  pivctli  these  Hebrews  this  title, 
not  so  much  in  regard  of  their  parentage,  because  the 


Veu.  1.] 


GOUGE  ON  HEBREWS. 


197 


root  from  whence  they  sprouted  was  holy,  Rom  xi. 
16.  For  the  partition  wall  betwixt  Jew  and  Gentile 
was  now  broken  down,  and  all  that  were  of  the  faith 
of  Abraham  were  counted  to  be  of  Abraham's  seed, 
Gal.  iii.  7.  In  this  respect,  all  that  were  born  of 
parents  professing  the  faith  were  counted  holv,  1  Cor. 
vii.  14. 

The  apostle  therefore  here  gives  them  this  title, 

1.  In  regard  of  their  profession,  whereby  they  were 
distinguished  from  profane  persons. 

2.  In  regard  of  his  opinion  of  them  ;  for  he  judged 
them  to  bo  true  members  of  the  holy  church,  as  he 
did  of  those  to  whom  he  said,  '  Ye  are  washed,  ye  are 
sanctified,  ye  are  justified,  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God,'  1  Cor.  vi.  II. 
Thus  he  usually  styleth  all  to  whom  he  wi-ote,  aj-vw, 
'  saints,'  that  is,  holy  ones. 

Qi(es.  How  did  the  apostle  know  that  they  were 
holy  ? 

Ans.  By  their  holy  profession ;  for  the  ground  of 
judging  others  is  not  certainty  of  knowledge,  but  the 
rule  of  love,  which  '  believeth  all  things  and  hopeth 
all  things,'  1  Cor.  xiii.  7,  that  is,  the  best  that  may 
be  believed,  or  hoped  of  them.  Thus,  another  apostle 
termeth  those  to  whom  he  wrote,  cl'Xl,  1  Peter  i.  2, 
yet  election  is  one  of  God's  secrets. 

Besides,  he  giveth  this  title  indefinitely,  so  as  they 
that  are  truly  holy  might  apply  it  to  themselves. 
For  a  sermon  may  be  preached,  or  a  letter  written  to 
a  whole  assembly,  without  manifesting  any  diiference 
betwixt  person  and  person,  when  that  which  is  preached 
or  written  is  specially  intended  to  those  who  in  truth 
are  such  as  they  profess  themselves  to  be. 

This  is  not  to  'justify  the  wicked,'  for  that  is  '  an 
abomination,'  Prov.  xvii.  15.  And  a  woe  is  denounced 
against  them  that  '  call  evil  good,'  Isa.  v.  20.  When 
matters  are  apparent,  judgment  must  answerably  be 
given.  Love  makes  not  men  blind.  When  men  are 
plainly  discerned  to  be  unholy,  to  call  them  holy  is 
not  to  think  or  speak  the  best,  but  the  worst.  But 
when  we  see  nothing  to  the  contrary,  then  are  we  to 
judge  the  best  of  professors.  It  is  better  to  judge  an 
h^-pocrite  upriglit  (if  we  know  him  not  to  be  an  hj'po- 
crite)  than  an  upright  man  an  hypocrite.  For  we  may 
well  jitdge  otherwise  than  the  truth  is,  so  we  judge 
not  otherwise  than  love  requireth. 

How  contrary  to  this  apostolical  practice  is  the 
censure  of  many  in  this  age ;  who,  on  this  ground, 
that  men  are  careful  to  keep  a  good  conscience,  and 
fearful  to  commit  the  least  sin,  judge  them  to  be  dis- 
sembling hypocrites.  Profession  of  sincerity  makes 
many  to  be  more  vilely  thought  of. 

More  diametrically  opposite  to  the  rule  of  love  is 
their  censure,  who,  on  every  occasion,  arc  ready  ^to 
call  such  as  are  not  of  their  mind  damned  reprobates. 
Christ  saith,  '  With  what  judgment  3*6  judge,  ye  shall 
be  judged,'  Mat.  vii.  2.  What  judgracul  then  can 
such  look  for '.' 


Sec.  7.  Of  the  excellency,  utility,  and  necessity  of 
heimj  holy. 

The  apostle  could  not  have  given  unto  them  a  more 
excellent  attribute  than  this,  holy.     For, 

1.  There  is  nothing  wherein  a  creature  can  be  more 
like  to  his  Creator,  than  in  being  holy.  It  is  said 
that  God  at  first  '  created  man  in  his  own  image,' 
Gen.  i.  27.  This  image  of  God  the  apostle  oxpoundeth 
to  be  holiness,  Eph.  iv.  21.  It  is  the  greatest  ex- 
cellency that  can  be  conferred  on  a  creature,  to  be 
after  the  image  of  his  Creator ;  that  is,  like  unto  him. 

2.  Nothing  so  fits  us  for  glory  as  holiness.  Not 
riches,  for  they  profit  not  in  the  day  of  wrath,  Prov. 
xi.  4.  The  rich  man  when  he  died  went  to  hell, 
Luke  xvi.  23.  Not  dignity,  nor  power,  for  '  the  kings 
of  the  earth,  and  the  great  men,  and  the  chief  captains' 
desired  to  be  '  hid  from  the  wrath  of  the  Lamb,'  Rev. 
vi.  15,  IG.  Not  worldly  policy.  Ahithophel  was  so 
eminent  in  policy,  as  'his  counsel  was  as  if  a  man  had 
inquired  at  the  oracle  of  God,'  2  Sam.  vi.  23,  yet 
he  hanged  himself,  2  Sam.  xvii.  23.  Not  immunity 
from  death  ;  for  many  wicked  men  shall  be  living  at 
the  moment  of  Christ's  coming  to  judgment,  and 
thereupon  shall  not  die,  1  Cor.  xv.  51.  Not  the  re- 
surrection of  ihe  body  ;  for  there  is  a  'resurrection  of 
damnation,'  John  v.  20.  Not  immortality ;  for  the 
devils  are  immortal.  Not  anything  at  all  without 
holiness ;  '  without  which  no  man  shall  see  the  Lord,' 
Heb.  xii.  14. 

3.  Nothing  makes  such  a  difference  betwixt  persons 
as  holiness  and  unholiness.  Herein  lay  the  difi'erence 
betwixt  man  in  his  entire  estate,  and  corrupt  estate. 
Adam,  before  his  fall,  and  after  his  fall,  had  the  same 
soul  and  body  in  substance,  and  the  same  faculties  of 
one,  and  parts  of  the  other ;  but  his  holiness  in  soul 
and  body  was  lost,  that  made  the  diflerenco.  This 
makes  the  difi'erence  betwixt  the  regenerate  and  un- 
regenerate.  Holiness  is  it  which  makes  the  greatest 
diflerence  betwixt  good  angels  and  devils.  Devils 
retain  a  spiritual  and  angehcal  substance.  Take 
holiness  from  good  angels,  they  will  be  devils.  Add 
holiness  to  devils,  they  will  be  good  angels. 

4.  Holiness  is  the  greatest  glory  in  heaven.  One 
were  belter  be  holy  in  hell,  than  unholy  in  heaven. 
Holiness  would  make  hell  to  be  no  hell;  as  the  fire  in 
which  God's  three  faithful  servants  were,  was  to  them 
no  fire,  Dan.  iii.  27 ;  and  unholinesss  would  make 
heaven  to  be  no  heaven. 

5.  Holiness  is  the  excellency  of  God's  excellencies. 
They  who  best  know  what  is  God's  chiefest  excellency, 
thus  double  and  treble  this  attribute,  '  Holy,  holy, 
holy  is  the  Lord  of  hosts,'  Isa.  vi.  3,  Rev.  iv.  8. 
Holiness  is  the  excellency  of  God's  eternity,  omnipo- 
tency,  immutability,  wisdom,  and  other  divine  attri- 
butes. Were  it  possible  that  holiness  could  bo  severed 
from  them,  it  might  be  said  of  them,  "133  ''N  uhi  ijloria? 
'  Where  is  the  glory  ?'  1  Sam.  iv.  21.  Eternity  without 
holiness  would  be  so  much  the  worse ;  the  longer  the 


198 


GOUGE  OX  HEBREWS. 


[Chap.  III. 


worse.  So  omnipotency,  the  more  mighty,  if  unholy, 
the  more  dangerous  ;  so  wisdom  without  holiness, 
the  more  crafty  to  hurt ;  so  immutability  without  holi- 
ness, the  more  resolute  in  mischief.  Therefore  God 
is  said  to  bo  glorious  in  holiness,  Exod.  xv.  11.  This 
adds  a  glory  to  all  his  excellencies.  That  life  of  God 
from  which  the  Gentiles  are  said  to  ba  alienated,  Eph. 
iv.  18,  is  holiness  ;  so  as  holiness  is  not  only  the  life 
of  angels,  and  of  others  in  heaven,  but  even  of  God 
himself.  It  makes  us  live  as  God  lives,  and  work 
as  God  works. 

As  the  excellency  of  holiness  is  very  great,  so  also 
is  the  utility  thereof.  If  it  be  demanded,  What  is 
the  profit  thereof?  we  may  answer  (as  the  apostle  did 
of  circumcision,  Rom.  iii.  2),  'Much  every  way.' 
For  this  is  that  godliness  which  is  profitable  unto  all 
things,  having  promise  of  the  life  that  now  is,  and  of 
that°which  is  to  come,  1  Tim.  iv.  8.  Promises  of 
temporal  and  spiritual  blessings  iu  this  life,  promises 
of  freedom  from  damnation,  and  of  fruition  of  salvation 
in  the  life  to  come,  arc  appropriated  to  saints,  who  are 
the  holy  ones  here  spoken  of.  These  are  they  of 
whom  the  apostle  saith,  '  Whether  the  world,  or  life, 
or  death,  or  things  present,  or  things  to  come,  all  are 
yours,'  1  Cor.  iii.  22. 

From  the  foresaid  excellency  and  utility  of  holiness, 
followeth  an  absolute  necessity  thereof.  It  is  better 
for  us  not  to  be,  than  not  to  be  holy.  It  is  as  necessary 
as  happiness  itself :  '  Without  holiness  no  man  shall 
see  God,'  Heb.  xii.  U.  They  shall  neither  have  any 
spiritual  communion  with  God  here  in  Ibis  world,  nor 
partake  of  that  celestial  communion  which  is  called 
a  beatifical  vision,  which  surpasseth  all  human  expres- 
sion and  apprehension.  It  is  such  as  '  eye  hath  not 
seen,  nor  ear  heard,  nor  ever  entered  into  the  heart  of 
man,'  1  Cor.  ii.  9. 

Sec.  8.  Of  God's  respect  to  saints  in  making  them 
hohj. 

That  which  hath  been  shewed  of  the  excellency, 
utility,  and  necessity  of  being  holy,  affordeth  an  in- 
struction about  that  good  respect  which  God  beareth 
to  his  saints.  For  he  makes  them  partakers  thereby 
of  his  greatest  excellency;  j'ca,  even  of  the  excellency 
of  his  excellencies.  The  apostle  to  this  purpose  saith, 
that  we  are  '  partakers  of  his  hohness,'  Heb.  xii.  10. 
In  this  respect  they  are  styled,  'The  people  of  his 
holiness,'  Isa.  Ixiii.  18.  This  is  more  than  if  he  had 
endued  ns  with  his  power,  or  with  his  wisdom,  or  with 
any  other  like  divine  attribute.  When  a  king  inquired, 
•  What  shall  be  done  unto  the  man  whom  the  king 
delightcth  to  honour  ?'  answer  wns  made,  '  Let  the 
royal  apparel  which  the  king  useth  to  wear  be  put 
on  him,  and  the  cronn  royal  be  set  upon  his  head,' 
Esther  vi.  7,  8.  Holiness  is  God's  royal  robe,  it  is 
his  royal  crown.  Well  therefore  may  it  be  said  of 
saints  decked  with  this  holiness,  Behold  the  men 
whom   Iho   King   of  heaven   delighteth  to  honour  I 


'  This  honour  have  all  the  saints.     Praise  ye   the 
Lord,'  Ps.  cxlix.  9. 

Sec.  9.  Of  the  uoild's  perverse  esteem  of  holinesa. 

The  corrupt  and  perverse  judgment  of  the  men  of 
this  world  is  hereby  also  manifested,  in  that  they  do 
meanly  esteem  so  excellent  a  thing  as  holiness  is. 
They  esteem  nothing  less  worth,  nothing  more  base, 
nothing  more  vile.  Herein  they  shew  themselves  like 
swine,  which  trample  precious  pearls  under  their  feet, 
Mat.  vii.  G.  The  apostle  speaking  of  himself,  and 
other  holy  brethren,  thus  sets  out  the  world's  account 
of  them:  'We  are  made  a  spectacle'  {^Ymr^oVjSpeetaculuin, 
a  gazing  stock)  'unto  the  world,  and  to  angels,  and  to 
men.  We  are  made  as  the  filth  of  the  world,  and  are 
the  otl'scourings  of  all  things  to  this  day,'  1  Cor.  iv. 
9,  13.  Wo  need  not  search  after  former  ages  of  old 
time  for  proof  hereof;  the  very  times  wherein  we  live 
give  too  evident  demonstration  hereof.  This  may  seem 
strange,  that  so  precious  a  thing  as  holiness  should  be 
so  vilified.  But  if  we  well  weigh  the  persons  that  so 
basely  esteem  it,  we  cannot  think  it  strange  ;  in  their 
disposition  they  are  as  hogs  and  dogs.  Christ  there- 
fore would  not  have  that  which  is  holy  given  to  them. 
That  grave,  just,  severe  censure  which  the  Lord  giveth 
of  them.  Mat.  vii.  C,  is  enough  against  this  corrupt 
opinion  of  the  world. 

Sec.  10.  Of  men's  backuarditess  in  seeUimj  after 
holiness. 

Many  that  profess  the  true  foith,  and  have  the  word 
of  God  to  be  their  instructor,  may  be  thought  to  be 
better  instructed  in  the  worth  of  spiritual  matters  than 
the  aforesaid  men  of  the  world  ;  yet  too  many  of  these 
are  too  too  backward  in  seeking  after  holiness.  It  is 
the  Lord's  charge  to  '  seek  first  the  kingdom  of  God 
and  his  righteousness,'  Mat.  vi.  33,  to  seek  holiness 
before  and  above  all  other  things  ;  but  commonly  it 
is  the  last  thing  which  men  seek  after,  and  with  least 
care  and  diligence.  It  is  said  of  manna,  that  it  was 
'  angels'  food,'  Ps.  Ixxviii.  25,  so  delightsome  it  was, 
so  wholesome,  every  way  so  excellent,  that  if  angels 
had  taken  any  food,  they  would  have  eaten  that  food  ; 
yet  the  Israelites,  after  they  had  some  while  enjoyed 
it,  accounted  it  '  light  bread,'  and  '  loathed  it,'  Num. 
xxi.  5.  Difliculty  in  obtaining  holiness  cannot  justly 
be  pretended;  for  an  especial  means  tending  there- 
unto is  that  word  which  is  '  very  nigh  unto  thee,  in 
thy  mouth,  and  in  thy  heart,  that  thou  mayest  do  it,' 
Deut.  XXX.  14.  This  is  the  gospel,  even  'the  word 
of  faith  which  we  preach,'  Rom.  x.  8,  yet  how  little  is 
this  word  regarded  ?  I  may  in  this  case  say,  '  Where- 
fore is  there  a  price  in  the  hand  of  a  fool  to  got' 
holiness,  '  seeing  he  hath  no  heart  to  use  it  ?'  Prov. 
xvii.  1(5.  Were  [men]  careful  to  get  holiness,  more 
would  be  holy  than  are ;  and  they  that  are  in  some 
measure  holy,  would  be  more  holy.  Many  in  this 
case  shew  what  kind  of  spirit  they  have,  even  a  fleshly. 


i 


Ykii.  1.] 


GOUGE  ON  HEBREWS. 


199- 


carnal,  sluggish  spirit ;  a  spirit  that  sayoureth  not  the 
things  of  God. 

Sec.  11.  Of /ollowiiiff  after  holiness. 

We  that  are  well  instructed  in  this  excellent  pro- 
perty, ought  to  stir  up  our  spirits,  and  put  forth  our 
strength  in  following  holiness.  This  doth  the  apostle 
intend  in  this  phrase,  '  follow  holiness,'  Heb.  xii.  14. 
The  Greek  word  iiuy.srs,  translated /oWoic,  signiiieth 
a  pursuing  of  such  as  %  from  one,  as  hunters  and 
hounds  follow  the  game,  if  it  be  possible  they  will  get 
it.  Set  such  before  you,  and  thus  reason  with  3-our- 
selves  :  Shall  instinct  of  nature  stir  up  unreasonable 
creatures  to  put  forth  their  utmost  power  to  get  what 
they  have  a  mind  to,  and  shall  not  reason  much  more 
put  us  on  to  get  so  fair  a  game  as  holiness  is  ?  Or 
further,  set  hunters  or  runners  in  a  race  before  you, 
and  thus  say  to  your  souls  :  Shall  reason  put  on  na- 
tural men  to  strive  in  worldly  things  for  the  mastery, 
and  shall  not  religion,  grace,  spiritual  understanding, 
and  a  good  conscience,  put  us  on  to  give  all  diligence 
for  attaining  this  prize  of  holiness  ?  '  They  do  it  to 
obtain  a  corruptible  crown,  but  we  an  iDcorruptible,' 
1  Cor.  is.  25. 

Sec.  12.  Of  directions  to  be  hohj. 
That  we  may  be  such  '  holy  brethren '  as  are  here 
set  down. 

1.  Be  well  informed  in  the  nature  of  holiness  ;  for 
superstition,  hypocrisy,  yea,  and  idolatry  itself,  make 
pretence  of  holiness.  If  the  mark  be  mistaken, 
the  more  pains  we  take  and  dihgence  we  use,  the 
further  we  shall  be  off  from  it.  The  faster  a  traveller 
goes  in  a  wrong  way,  the  farther  he  may  be  from  the 
place  to  which  he  desires  to  go.  The  Jews,  '  being 
ignorant  of  God's  righteousness,  and  going  about  to 
establish  their  own  righteousness,  were  farthest  off  from 
true  holiness.     See  Sec.  6,  of  the  holiness  here  meant. 

2.  '  Cleanse  yourselves  from  all  filthiness  of  the 
flesh  and  spirit.'  Thus  may  you  '  perfect  holiness  in 
the  fear  of  God,'  2  Cor.  vii.  1.  It  is  a  course  which 
all  of  all  sorts  obseiTe  for  perfecting  of  a  thing, 
namely,  first  to  remove  the  impediments  :  thus 
physicians  purge  out  peccant  humours;  chirurgeons 
draw  out  festering  matter;  husbandmen  stock  up 
broom,  briars,  thorns,  and  all  noisome  weeds  ; 
'  Every  man  that  striveth  for  the  mastery,  is  tem- 
perate in  all  things,'  1  Cor.  ix.  25.  In  this  respect, 
that  which  philosophers  hold  of  privation,  may  prove 
true,  that  there  must  be  a  privation  of  one  form  be- 
fore there  can  be  an  induction  of  another.  This  is 
the  constant  doctrine  of  the  Scripture  :  '  Break  up  your 
fallow  ground,  and  sow  not  among  thorns,'  Jer.  iv._3. 
'Wash  ye,  make  you  clean,  put  away  the  evil  of  your 
doings,'  Isa.  i.  IG  'Put  off  the  old  man,  which  is 
corrupt,  according  to  the  deceitful  lusts,'  Epb.  iv.  22. 
Except  we  take  this  course,  all  our  labour  after  hoH- 
nes3  will  be  in  vain. 


3.  Have  special  care  of  your  company.  Avoid  the 
society  of  unholy  ones.  Associate  thyself  with  holy 
ones,  that  in  you  may  be  accomplished  this  proverb, 
Birds  of  a  feather  will  fly  together.  '  Depart  from  me, 
you  evil  doers  ;  for  I  will  keep  the  commandments  of 
my  God,'  Ps.  csix.  115.  He  implies  thereby,  that  while 
he  kept  company  with  them,  he  could  not  keep  God's 
commandments  :  '  All  his  delight  was  in  the  saints,' 
Ps.  xvi.  3.  That  this  means  is  very  powerful,  is 
evident  by  these  proverbs :  '  He  that  walketh  with 
wise  men  shall  be  wise,'  Prov.  xiii.  20  ;  '  With  an 
evil  man  thou  shalt  not  go,  lest  thou  learn  his  ways, 
Prov.  xsii.  24,  25. 

4.  Be  conscionable  and  constant  in  using  such 
means  as  God  has  sanctified  for  obtaining  holiness  ; 
for  God  will  be  found  in  his  own  way.  He  com- 
municated grace  in  and  by  the  means  which  himself 
hath  ordained  for  that  end.  He  hath  in  much  wis- 
dom ordered  them,  and  he  will  not  suffer  his  wisdom 
to  be  crossed  by  man's  foolish  conceit. 

The  means  are,  1,  public;  2,  private;  3,  secret.     ' 

(1.)  Public  means  are  the  word  and  sacraments. 

By  the  word,  faith  and  repentance  are  wrought  and 
increased.  In  these  the  two  kinds  of  holiness,  justi- 
fieationand  sauctification,  consist. 

By  the  sacraments,  the  same  graces  are  ratified  and 
sealed.  Circumcision  was  '  a  seal  of  the  righteous- 
ness of  the  faith  which  Abraham  had,'  Rom.  iv.  11 ; 
baptism  was  also  a  seal  of  repentance.  Acts  ii  38. 

(2.)  Private  means  are,  reading  God's  word,  Deut. 
xvii.  19,  Acts  viii.  28,  and  xvii.  11 ;  and  holy  confer- 
ence, r>eut.  vi.  7,  1  Thes.  v.  11,  Luke  xxiv.  32. 

(3.)  Secret  means  are, 

[1.]  Examination  of  one's  self,  Ps.  iv.  4,  1  Cor. 
xi.  28.     By  this  one  may  know  his  spiritual  estate. 

[2.]  Meditation,  Ps.  i.  2,  and  cxix.  15,  97.  This 
must  be  on  God's  word  and  works  of  mercy  and  judg- 
ment, on  ourselves  and  others.  This  will  keep  out 
evil  thoughts,  and  fill  our  mind  with  good  thoughts. 

5.  Be  instant  and  constant  in  prayer,  and  that  for 
the  Holy  Spirit,  which  is  promised  to  those  that  ask 
him,  Luke  xi.  13.  This  Spirit  it  is  which  makes  us 
holy. 

6.  Be  patient  under  crosses  ;  for  God  doth  chasten 
his  that  they  might  be  partakers  of  his  holiness,  Heb. 
xii.  10.     See  more  hereof  in  that  place. 

Sec.  13.    Of  saints'  calling. 

The  apostle's  good  opinion  of  these  Hebrews  is 
further  manifested  under  this  phrase,  'partakers  of 
the  heaveidy  calling.' 

The  original  verb,  xaXs/t,  signifieth  to  call  on  by 
voice.  When  Christ  said  to  his  disciples,  'Follow me,' 
he  called  them,  ixdXiiav  aurovg,  Mat.  iv.  19,  21. 

This  word  call  is  in  Scripture  used  diversely:  as, 

1.  To  give  a  real  being  to  a  thing,  Rom.  iv.  17. 

2.  To  manifest  a  thing  to  be  as  it  is,  Luke  i. 
32,  35. 


OUGE  ON  HEIiREWS. 


[Chai>.  III. 


3.  To  acknowledge  ouo.     See  Chap.  ii.  Sec.  107. 

4.  To  give  a  name  to  one,  whereby  he  is  distin- 
guished from  others,  Mat.  i.  25. 

5.  To  depute  to  a  function ;  and  that  both  extra- 
ordinary, llom.  i.  1,  and  ordinary,  Heb.  v.  4  :  Rom. 
X.  15,  '  How  shall  they  preach  except  they  be  sent  ?' 

■  that  is,  called. 

6.  To  set  in  a  condition  or  state  of  life,  1  Cor.  vii. 
17,  20. 

7.  To  turn  one  to  the  true  religion,  1  Cor.  i.  24. 
This  is  the  calling  here  intended. 

The  Greek  word  y.y.r,ei;,  here  translated  caUiiig,  is 
eleven  times  used  in  the  New  Testament,  and  only 
once  put  for  a  civil  condition  of  hfe,  1  Cor.  vii.  20. 
In  all  the  other  places  it  is  used  in  a  spiritual  sense, 
and  settcth  out  the  alteration  of  a  man's  natural  con- 
dition, which  is  a  translation,  or  bringing  him  out  of 
Satan's  dominion,  unto  God's  kingdom,  1  Thes.  ii.  12. 

This  an  apostle  doth  thus  express  :  God  '  hath 
called  you  out  of  darkness  into  his  marvellous  light,' 
1  Peter  ii.  9.  By  darkness  he  meaneth  that  woful  and 
miserable  estate  wherein  by  nature  men  lie  under  the 
prince  of  darkness,  in  the  darkness  of  error  and 
iniquity,  subject  to  utter  darkness.  By  hriltt  he  mean- 
eth the  sweet  and  comfortable  light  of  grace,  and  the 
eternal"  light  of  glory. 

This  is  styled  a  calling,  because  it  is  efl'ected  by  the 
call  of  God. 

The  call  of  God  is  twofold  : 

1.  Outward,  by  the  ministry  of  the  word  ;  and  that 
in  a  double  respect : 

One  on  God's  part  only,  in  oflering  the  means  ;  as 
when  '  he  sent  forth  his  servants  to  call  them  that 
were  bidden  to  the  wedding,  and  they  would  not 
come,'  Mat.  xxii.  3. 

The  other  on  man's  part  also,  by  an  outward  yield- 
ing to  the  call ;  as  lie  that  came  to  the  wedding  and 
had  not  on  a  wedding  garment,  ^Mat.  xxii.  11. 

In  the  former  respect,  all  that  hear  the  sound  of  the 
gospel  arc  called. 

In  the  latter  respect,  all  hypocrites  that  live  in  the 
church,  and  profess  the  faith,  are  called  ;  as  Cain, 
Ham,  Saul,  Judas,  Demas,  Ananias,  Sapphira,  and 
sundry  others. 

2.  Inward,  by  the  operation  of  the  Spirit,  who  in- 
wardly stirs  up  men's  spirits  heartily  to  accept  God's 
gracious  invitation,  and  so  to  attend  to  God's  word 
as  they  do  truly  and  savingly  believe.  Thus  was 
Lydia  called,  Acts  xvi.  14. 

Of  this  calling,  therefore,  there  are  two  parts  : 
1,  God's  invitation  ;  2.  man's  acceptation.    '  I  call 
unto  them,'  saith  the  Lord  ;  '  they  stand  up  together,' 
Isa.  xlviii.  13. 

This  is  that  calling  which  makes  a  link  of  the  golden 
chain  that  rcachcth  from  predestination  to  glorifica- 
tion, llom.  viii.  80.  These  are  they  who  are  said  to 
be  'with  Christ,  being  called,  and  chosen,  and  faith- 
ful,* Rev.  xvii.  14. 


The  outward  calling  may  make  men  members  of  ft 
visible  church,  yet  it  is  an  aggravation  of  their  just 
damnation,  Mat.  xi.  22,  24. 

The  inward  calling  wrought  by  God's  Spirit  makes 
men  members  of  the  invisible  church,  and  is  the 
means  of  their  eternal  salvation  ;  for  '  all  things  work 
together  for  their  good,'  Rom.  viii.  28,  Ac. 

This  is  the  calling  here  intended,  and  it  is  proper 
and 'peculiar  to  snch  as  are  indeed  'holy  brethren, 
called  to  be  saints,'  Rom.  i.  7,  1  Cor.  i.  2. 

Such  were  they  to  whom  the  apostle  said,  '  Ye  see 
your  calling,'  1  Cor.  i.  2G  ;  '  Make  your  calling  sure,' 
2  Peter  i.  10.  These  by  an  excellency  are  styled 
■/.}.r,Tli,  '  the  called.' 

Sec.  14.   Of  the  causes  and  effects  of  saints  calling. 

1.  The  principal  author  of  the  foresaid  calling  is 
God,  1  Thes.  ii.  12.  The  Father,  in  reference  to 
whom  this  calling  is  styled  '  his  calling,'  adroD,  Eph. 
i.  17,  18  ;  the  Son,  who  came  to  call  sinners.  Mat.  ix. 
13  ;  and  the  Holy  Ghost,  who  worketh  in  us  the 
graces  whereby  we  yield  to  the  call,  1  Cor.  xii.  2,  &c. 

2.  The  procuring  cause  is  God's  free  grace  and 
rich  mercy  ;  for  '  he  hath  called  us  with  an  holy  call- 
ing, not  according  to  our  works,  but  according  to  his 
own  purpose  and  grace,'  2  Tim.  i.  9.  Men  before 
their  caUing  are  '  dead  in  sin,'  Eph.  ii.  1  ;  and  were 
'alienated  from  the  life  of  God,'  Eph.  iv.  18.  If 
God,  of  his  mere  mercy  and  free  grace,  did  not  call 
them,  they  would  not,  they  could  not,  turn  to  him. 
Men  at  their  first  calling  are  mere  patients.'  They 
have  not  such  ears  as  can  hear  God's  call,  nor  sucli 
eyes  as  can  see  the  excellency  of  that  calling,  nor  such 
feet  as  can  carry  them  to  him  that  calls,  nor  such 
hands  as  can  receive  the  good  things  that  are  oflered 
by  that  calling.  It  is  God  that  opcneth  ears,  ca- 
lighteneth  eyes,  and  enableth  other  parts  to  employ 
aright  their  distinct  functions  toward  the  etl'ecting  of 
this  great  work  :  '  It  is  God  which  worketh  in  you 
both  to  will  and  to  do,'  Philip,  ii.  13.  God  first  puts 
life  into  them  that  are  dead,  and  then  aflbrds  continual 
assisting  gi*ace  for  persisting  and  persevering  in  that 
Christian  course  whereunto  they  are  called. 

3.  The  instrumental  causes  which  God  nseth  for 
the  efi'ectiug  this  great  work  are  ministers  of  his  word. 
These  are  those  servants  whom  he  sends  forth  to  call 
men,  Mat.  xxii.  3.  By  their  preaching  of  the  word 
both  that  woful  estate  wherein  men  lie  by  nature  is 
discovered,  and  also  that  excellent  and  blessed  estate 
whereunto  they  are  called  is  made  known.  The 
former  is  ordinarily  done  by  preaching  law,  '  whereby 
is  the  knowledge  of  sin,'  Rom.  iii.  20,  and  vii.  7. 
Hence  ariseth  sight  and  sense  of  sin,  grief,  horror,  and 
despair  for  the  same. 

The  latter  by  preaching  the  gospel,  which  is  '  the 
'  The  Greek  words  xXtirii,  xixXr./tif,,.  whcroliy  the  callcl 

are  set  out,  nro  passive,  iimi  imply  that  the  called  are  at  first 

patients. 


I 


Ver.  1.] 


GOUGE  ON  HEBREWS. 


201 


power  of  God  unto  salvation  to  every  one  that  believ- 
eth,'  Kom.  i.  16  ;  yea,  '  faith  cometh  by  hearing'  the 
gospel,  Kom.  x.  17. 

4.  The  highest  and  chiefest  end  of  saints'  calling 
is  the  glory  of  God's  grace  and  mercy  :  '  God  would 
make  known  the  riches  of  his  glory  on  the  vessels  of 
mercy,  even  us  whom  he  hath  called,'  Rom.  ix.  23,  24. 

The  subordinate  end  is  in  reference  to  man,  and 
that  to  make  him  partaker  of  grace  here.  Gal.  i.  G,  and 
of  glory  hereafter,  1  Peter  v.  10. 

5.  The  eflects  of  this  calling  are  faith  and  repent- 
ance, the  understanding  being  enlightened  by  God's 
word  about  the  misery  of  man's  natural  condition,  and 
happiness  of  bis  renewed  estate  ;  and  the  will  being, 
by  God's  Spirit,  made  inclinable  and  ready  to  receive 
that  good  that  is  made  known  in  the  gospel,  by  faith 
resteth  on  Christ  for  pardon  of  sin  and  reconcihation 
with  God,  and  then  sets  himself  to  change  his  former 
course  of  life,  by  breaking  off  his  former  iniquities, 
and  by  conforming  himself  to  the  image  of  him  that 
hath  called  him  in  holiness  and  righteousness. 

See.  15.   0/the  heavcnl;/  calliiiff. 

The  calling  of  saints  is  here  commended  unto  us  by 
this  attribute  ss-ougawou,  heavenly.  The  Greek  word 
is  a  compound,  and  hath  reference  to  the  highest 
heaven,  where  the  throne  of  God  is,  and  where  Christ 
now  is  in  bis  human  nature.'  This  compound  is  in 
the  New  Testament  used  eighteen  times  :  six  times  in 
this  epistle,  and  everywhere  to  set  forth  such  things 
as  belong  to  the  highest  heavens,  or  tend  thereunto. 
It  is  here  in  this  place  attributed  to  saints'  calling. 

1.  To  distinguish  it  from  earthly  callings.  Thus 
our  heavenly  Father  is  distinguished  from  earthly 
fathers.  Mat.  xviii.  35,  and  heavenly  bodies  from 
earthly,  1  Cor.  xv.  40. 

2.  To  shew  the  excellency  thereof.  For  excellent 
things  are  called  heavenly ;  great,  deep,  excellent 
mysteiics  are  called  heavenly,  John  iii.  12. 

3.  To  declare  the  end  of  tbis  calling,  which  is  to 
bring  us  to  an  heavenly  kingdom,  1  Thes.  ii.  12, 
namely,  an  inheritance  incorruptible,  reserved  in 
heaven,  1  Poter  i.  4. 

In  regard  of  this  excellency,  the  calling  of  saints  is 
also  called  an  hiijh  calling,  Philip,  iii.  14,  andan/io/y 
■cahing,  2  Tim.  i.  9. 

This  particular  excellency  here  mentioned  by  the 
apostle  is  of  force  to  enamour  our  souls  the  more 
therewith,  and  to  raise  up  our  hearts  unto  heaven, 
seeking  the  things  that  are  above. 

It  doth  also  instruct  us  how  to  walk  worthy  of  this 
-calling,  namely,  by  an  inward  heavenly  disposition, 
and  an  outward  heavenly  conversation. 

Sec.  IG.  Of  the  privileges  uf  saints  adliiuf. 

This  epithet  heaveiiJij  implieth  a  great  privilege  of 

-qu!0  suinr  terrain. 


the  calling  of  saints  ;  for  it  implieth  one  special  end 
thereof,  which  is  to  fit  us  for  heaven.  There  are  also 
sundry  ends  noted  in  other  places,  which  are  as  so 
many  other  privileges,  such  as  these  that  follow  ; — 

1.  Spiritual  hfe.  This  the  apostle  intendeth  where 
be  joineth  these  two  together,  God  '  quickeneth  the 
dead,  and  calleth,'  &c.,  llom.  iv.  17.  Before  men  aie 
called,  they  are  '  dead  in  sins,'  Eph.  ii.  1  ;  but  when 
Christ  eti'ectually  calleth  any,  his  voice  pierceth  into 
their  soul  as  powerfully  as  it  did  into  the  body  of  the 
damsel  which  was  new  dead,  Mark  v.  41,  42;  or  of 
the  young  man  that  was  cari-ying  out  on  a  bier  to  be 
buried,  Luke  vii.  13-15  ;  or  of  Lazarus  that  had  been 
dead  four  days,  John  xi.  43,  44.  This  is  evident  by 
this  promise  of  Christ,  '  The  dead  shall  hear  the  voice 
of  the  Son  of  God,  and  they  that  hear  shall  live,'  John 
V.  25  ;  this  is  such  a  privilege  as  scarce  a  greater  can 
be  desired.  '  All  that  a  man  hath  will  be  given  for  his 
(temporal)  life,'  Job  ii.  4  ;  what  then  for  spiritual  life? 

2.  Light  and  sight.  These  I  join  together ;  because 
one  without  the  other  is  of  no  use.  Of  what  use  is 
light  to  a  blind  man  ?  And  of  what  use  is  sight  to 
him  that  hath  no  hght  to  see  by  ?  Besides,  by  these 
two  an  eflectual  calling  is  distingui^hed  from  a  mere 
formal  calling.  They  who  are  only  outwardly  called 
have  light  shining  upon  them,  in  that  they  have  the 
word  preached  unto  them.  In  this  respect  it  is  said, 
'  The  light  shineth  in  darkness,  and  the  darkness  com- 
prehendeth  it  not,'  John  i.  5  ;  but  they  who  are  in- 
wardly called  have  also  sight  given  unto  them,  the 
eyes  of  their  understanding  are  opened  :'  '  I  have  called 
thee,'  saith  the  Lord  to  his  Son,  '  to  open  the  blind 
eyes,'  Isa.  xlii.  6,  7;  and  the  apostle  saith  that  he 
was  sent  '  to  open  men's  eyes,  and  to  turn  them  from 
darkness  to  light,'  Acts  xxvi.  19.  That  this  is  a  pri- 
vilege of  saints'  calling  is  evident  by  this  phrase,  '  God 
hath  called  you  out  of  darkness  into  his  marvellous 
light,'  1  Pet.  ii.  9.  Though  this  privilege  be  not  greater 
than  the  former,  3'et  it  adds  much  thereunto,  for  what 
is  life  to  them  that  live  in  darkness,  but  a  kind  of 
death  ?  It  is  very  uncomfortable  ;  therefore  darkness 
and  death  are  oft  joined  together,  Isa.  ix.  2,  Jobx.  21, 
22  ;  so,  on  the  contrary,  life  and  light  are  joined  to- 
gether, John  i.  4,  to  shew  that  life  is  no  life  without 
light.  Eternal  death  is  in  Scripture  set  out  by  dark- 
ness. Mat.  viii.  12. 

3.  Holiness.  God  hath  called  us  unto  holiness,  1 
Thes.  iv.  7.  How  great  a  privilege  this  is  hath  been 
before  shewed,  Sec.  7. 

4.  Liberty.  The  apostle  expressly  saith,  that  we 
are  '  called  unto  liberty,'  Gal.  v.  13.  Before  we  are 
called,  we  are  in  bondage  under  Satan,  sin,  and  death, 
Eph.  ii.  2,  Rom.  vi.  17,  Heb.  ii.  5  ;  yea,  under  the 
rigour  and  curse  of  the  law,  Gal.  iii.  10,  and  under 
the  infinite  wrath  of  God,  Eph.  ii.  3.  Now  according 
to  the  lords  under  whom  we  are  in  bondage  is  our 
bondage  the  more  grievous.  From  all  the  nforesaid 
bondage  we  are  called  and  set  at  liberty.     This  privi- 


OOl'GE  ON  HEBREWS. 


[Chap.  III. 


lege  much  amplifieth  the  benefitof  both  the  former.  To 
bondslaves  what  is  life  ?  even  worse  than  death.  And 
light  and  sight  are  of  little  use  to  such  as  have  no  liberty 
to  use  them,  but  rather  an  aggravation  of  their  misery. 

5.  Communion  or  'fellowship  of  Jesus  Christ,'  1  Cor. 
i.  9.  15y  virtue  of  their  effectual  calling,  saints  are 
engrafted  or  incorporated  into  Christ  Jcsub,  and  made 
members  of  his  mystical  body,  1  Cor.  sii.  12.  Hereby 
we  come  to  be  his,  and  he  to  be  ours,  and  we  to  have 
a  right  to  all  that  is  his,  as  our  mediator,  1  Cor.  iii. 
22,  23.  This  is  a  greater  privilege  than  all  the  other ; 
without  this  the  other  arc  no  privileges  at  all.  With- 
out Christ  life  is  but  a  death,  light  but  darkness, 
sight  but  blindness,  liberty  but  bondage.  By  virtue 
of  this  fellowship  God  is  our  Father,  John  xx.  17 ; 
Christ  our  head  and  husband,  Eph.  v.  23,  32  ;  yea, 
our  brother,  Heb.  ii.  11,  12  ;  the  Holy  Ghost  is  our 
comforter  and  instructor,  John  xiv.  2G  ;  angels  our 
attendants,  Heb.  i.  14  ;  heaven  our  inheritance,  1 
Pet.  i.  4  ;  all  things  are  ours,  1  Cor.  iii.  22,  23. 

G.  Eternal  life  and  salvation.  '  Lay  hold,'  saith  the 
apostle,  '  on  eternal  life,  whereunto  thou  art  called,' 

1  Tim.  vi.  12  ;  God  hath   called  you  to  salvation, 

2  Thes.  ii.  13,  14.  This  is  styled  God's  kingdom  and 
glory,  1  Thes.  ii.  12.  This  in  reference  to  our  good  is 
the  main  end  of  all  that  Christ  did  and  suffered  for  us  ; 
it  must  needs  therefore  be  a  very  great  privilege.  The 
first  privilege  was  spiritual  life,  the  last  is  eternal  life. 

Sec.  17.   Of  the  sense  of  this  ivord  '  paitiikers.' 

The  good  opinion  of  the  apostle  about  their  calling, 
to  whom  he  wrote,  is  especially  manifested  in  this 
word  paitiiker.t.  For  hereby  be  sheweth  that  he  was 
persuaded  that  they  had  a  part  therein. 

Of  the  notation  of  the  Greek  word  /jl'sto^oi,  trans- 
lated '  partakers,'  sec  Chap.  i.  Sec.  122,  and  Chap, 
ii.  Sec.  139. 

Here  two  things  are  especially  intended  under  this 
word  '  partakers.' 

1.  All  saints  have  a  like  share  in  the  heavenly 
calling  ;  they  being  partakers  thereof,  have  every  one 
part  therein  as  well  as  a  right  thereto.  All  the  Is- 
raelites were  in  this  sense  partakers  of  the  same  pri- 
vileges :  '  They  were  all  under  the  cloud,  and  all  passed 
through  the  Red  Sea,  and  were  all  baptized,  Sec,  and 
did  all  eat  the  same  spiritual  meat,  and  did  all  drink 
the  same  spiritual  drink,'  1  Cor.  x.  2-4  ;  '  Ye  are  all 
one  in  Christ  Jcsns,'  Gal.  iii.  28.  The  eight  unities 
mentioned  by  the  apostle,  Eph.  iv.  4-6,  intended  thus 
much,  for  all  believers  make  one  lodij  ;  they  have  all 
one  spirit  ;  they  are  all  called  in  one  hope  ;  they  are  all 
servants  of  one  Lord  ;  there  is  one  faith  belonging  to 
them  all,  and  one  hnptism  ;  they  have  all  one  God,  and 
one  Father.  In  reference  to  that  one  Father  all  be- 
lievers are  styled  zhm  ayanrja,  '  dear  children,'  Eph. 
V.  1.  Great  is  the  emphasis  of  the  Greek  word  trans- 
lated dear ;  it  signifieth  a  beloved  one,  one  that  is  so 
loved  as  all  love  is  cast  on  him.     It  is  most  properly 


attributed  to  an  only  child.  Where  God  saith  to  Abra- 
ham, '  Take  thine  only  son,'  "ITn'-DS  in-nx,  Gen. 
xxii.  2,  the  LXX  thus  translate  it,  take  '  thy  be- 
loved son,'  rh  vLv  eou  riv  dya-zrirov.  He  who  in  He- 
brew is  called  an  only  son,  Tn*"P,  is  in  Greek  called 
a  beloved  son,  iTog  a.ya.'miTos.  So  also  do  other  authors 
use  that  Greek  word  both  of  male  and  female,  as  'raTi 
ayaTTiTo;,  an  only  son,  tu^^v/o;  aya^rjir,  (Xcnoph.  in 
Ci/rop.),  an  only  daughter.  So  when  one  hath  but 
one  only  eye,  that  eye  in  Greek  is  called  ifOa>.ti,o: 
ayix'zriTu;,  a  beloved  eye.  This  title,  ayarriToc,  be- 
loved one,  is  oft  attributed  to  Christ,  Mat.  iii.  17,  and 
xvii.  5,  and  xviii.  12,  and  that  most  properly,  for  he 
is  the  only  begotten  of  God,  fiOKiynr,i,  John  iii.  16. 
This  title  beloved  one  is  indeed  ofi  used  in  the  plural 
number,  including  many,  ayw^rriToi;  ©sou,  as  Eph. 
V.  1,  Rom.  i.  7,  and  xi.  28  ;  but  they  are  all  in  God's 
account  as  an  one  onlv  child.  Thus  they  are  all  as 
one  spouse  to  Chrift,  Cant.  iv.  8,  2  Cor.  xi.  2.  They 
are  also  all  heirs,  Rom.  viii.  17  ;  and  kings,  Rev.  i.  6  ; 
and  that  of  the  same  inheritance,  and  of  the  same  king- 
dom. Now  there  useth  to  be  but  one  heir  of  the  same 
inheritance,  and  one  king  of  the  same  kingdom.  These 
therefore  are  as  one  ;  for  they  have  all  one  spirit, 
Eph.  iv.  4  ;  and  they  all  make  one  mystical  body, 
which  body  is  styled  Christ,  1  Cor.  xii."l2.  In  this 
respect  the  duties  which  are  required  of  us  as  brethren, 
Sec.  S,  are  by  this  unity  further  pressed  upon  us. 

2.  They  to  whom  the  apostle  wrote,  were  internally 
and  effectually  called.  To  be  partakers  of  a  thing,  is 
not  only  to  have  a  right  thereto  by  reason  of  our  pro- 
fession, but  also  to  have  a  part  and  a  share  therein, 
and  that  really,  actually.  Thus  we  are  said  to  be  '  par- 
takers of  Christ,'  V.  14  ;  and  to  be  partakers  of  God's 
chastisements,  Heb.  xii.  8  ;  the  husbandman  is  said 
to  be  '  partaker  of  his  hope,'  in  that  he  doth  in  very 
deed  partake  of  the  benefits  thereof,  1  Cor.  ix.  10. 

The  apostle  doth  use  this  emphatical  word  par- 
takers, and  applies  it  to  them  all,  as  he  did  that  for- 
mer excellent  style,  '  holy  brethren.' 

Of  giving  such  titles  to  all  members  of  the  church, 
see  Sec.  6. 

Sec.  18.   Of  siyns  of  saints'  calling/. 

The  excellency,  utility,  and  necessity  of  the  hea- 
venly calling,  gives  us  all  just  cause  thoroughly  to 
search  and  examine  ourselves  thereabout,  that  we  be 
not  deceived  in  a  matter  of  so  great  consequence,  and 
think  we  are  internally  and  effectually  called,  when 
our  calling  is  only  external  and  formal. 

This  use  is  the  rather  to  be  made  of  this  point, 
because  the  evidences  of  an  effectual  calling  are  espe- 
cially inward,  in  the  soul  and  spirit  of  a  man  ;  and 
'  what  man  knowelh  the  things  of  a  man,"  namely, 
such  as  are  within  him,  '  save  the  spirit  of  mau  which 
is  in  him  ?'  It  will  be  therefore  not  unseasonable  to 
give  some  signs  of  this  calling.  They  are  such  as 
follow  : 


Ver.  1.] 


GOUGE  ON  HEBREWS. 


1.  IlIuminatioD.     Hereby  I  mean  in  special  a  dis- 
tinct understanding  of  the  mysteries  of  godliness,  par- 
ticularly of  the  work  of  the  law  and  the  gospel  on  us.   I 
Our  calling  is  '  from  darkness  to  light,'  1  Pet.  ii.  9. 
They  therefore  who  still  remain  in  darkness,  the  dark-   I 
ness  of  ignorance,  and  cannot  find  themselves  to  be   j 
enlightened  with  true  knowledge,  are  not  called.     Of 
those  who  are  called  the  Lord  saith,  '  They  shall  all 
know  me,'  Jer.  sxsi.  34.     Though  this  be  not  suffi- 
cient, yet  it  is  necessary. 

2.  Sense  and  feeling  of  that  woful  estate  wherein 
by  nature  men  are.  Such  they  are  whom  Christ  thus 
invites  and  calls  :  '  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden,'  Mat.  si.  28.  As  for  such  as 
think  themselves  righteous,  and  that  their  estate  is 
good  enough,  such  as  never  were  brought  to  feel  the 
heavy  burden  of  sin,  Christ  saith,  '  I  am  not  come  to 
call  the  righteous,'  Mat.  ix.  13. 

3.  Detestation  and  loathing  of  one's  former  estate, 
and  wicked  course  of  life,  together  with  a  true  and 
sound  turning  from  the  same,  which  is  repentance  ;  for 
Christ  came  to  call  sinners  to  repentance,  Mat.  ix.  13. 
They  therefore  that  are  not  brought  to  repentance,  but 
continue  to  live,  lie,  and  delight  in  sin,  are  not  called. 

4.  Sanctification  and  renovation  of  the  whole  man, 
and  a  delight  in  holiness  :  for  '  God  bath  called  us  to 
holiness,'  1  Thes.  iv.  7. 

5.  Contempt  of  this  world,  of  the  promotions,  profits 
and  pleasures  thereof:  for  '  Christ  gave  himself,  that 
he  might  deliver  us  from  this  present  evil  world,'  Gal. 
i.  4.  To  this  purpose  tends  the  call  of  the  Lord  ; 
'  Come  out  from  among  them,  and  be  ye  separate,  saith 
the  Lord,  and  touch  not  the  unclean  thing ;  and  I  will 
receive  you,'  2  Cor.  vi.  17. 

6.  Peace  and  unity.  This  the  apostle  intends  in 
these  words :  '  Let  the  peace  of  God  rule  in  your  hearts, 
to  the  which  also  ye  are  called,'  Col.  iii.  15.  He  calls 
it  the  '  peace  of  God,'  because  God  hath  settled  and 
established  it  among  his  people  :  '  God  hath  called  us 
to  peace,'  1  Cor.  vii.  15. 

7.  Readiness  to  bear  all  manner  of  aiBictions  which 
by  God  shall  be  laid  on  us,  or  persecutions  which  by 
man  shall  be  inflicted  for  the  gospel's  sake:  '  For  even 
hereunto  are  we  called,'  1  Peter  ii.  21. 

8.  Love  of  God.  Hereby  they  who  are  called  are 
described.  These  two  are  joined  together,  '  them  that 
love  God,'  'and  'them  that  are  called,'  Eom.  viii.  28. 

9.  Love  of  the  brethren.  The  apostle  presseth  this 
point  by  this  argument,  '  As  ye  are  called  in  one  hope 
of  your  calling,'  Eph.  iv.  4. 

10.  A  cheerful  expectation  of  eternal  happiness. 
For  '  God  hath  called  us  to  eternal  glory,'  1  Peter  v.  10. 

Sec.  10.   Of  sundry  uses  of  sainis  caUinr;. 

This  point  of  the  heavenly  calling  of  saints,  afl'ords 
matter  of  confutation,  humiliation,  reprehension,  ad- 
miration, gratulation,  consolation,  direction,  exhorta- 
tion. 


1.  The  error  of  attributing  such  free  will  to  man  in 
his  corrupt  estate,  as  to  be  able  thereupon  to  turn  from 
darkness  to  light,  is  confuted,  in  that  unless  God  both 
outwardly  by  his  word,  and  inwardly  by  his  Spirit,  call 
him,  he  cannot  come.  '  No  man  can  come  to  me,'  saith 
Christ,  '  except  the  Father  draw  him,'  John  vi.  44. 

The  word  calUiuj  refutes  another  error  about  the 
universnhty  of  it,  for  we  are  called  out  from  others. 

2.  That  woful  plight  wherein  ourselves  were  before 
our  calling,  and  wherein  others  still  lie  which  are  not 
yet  called,  gives  great  matter  of  humiliation  ;  for  it  is 
an  estate  of  darkness  and  death,  under  the  power  of 
sin  and  Satan. 

3.  Sundry  sorts  are  upon  this  call  of  God  to  be 
taxed.     As, 

(1.)  Such  as  turn  their  ears,  or  harden  their  heart 
against  the  means  God  afi'ordeth  to  call  them.  Sueh 
were  those  of  whom  Wisdom  complaineth,  Prov.  i.  24, 
&c.,  and  of  whom  the  Lord  thus  saith,  '  I  have  spread 
out  my  hands  all  the  day  unto  a  rebellious  people,' 
Isaiah  Ixv.  2. 

(2.)  Such  as,  after  they  are  called  of  God,  so  open 
their  ears  to  others,  as  they  are  '  soon  removed  from 
him  that  called  them,'  Gal.  i.  C. 

(3.)  Such  as  abide  in  their  profession,  yet  live  as  if 
they  were  not  called.  These  are  ungodly  men,  '  turning 
the  grace  of  our  God  into  lasciviousness,'  Jude  4. 
'  Through  these  the  name  of  God  is  blasphemed,'  Rom. 
ii.  24. 

4.  All  things  in  this  calling  afl'ord  great  matter  of 
admiration.     As, 

(1.)  The  author  thereof,  God  himself. 

(2.)  The  only  procuring  cause,  his  free  grace. 

(3.)  The  persons  called,  who  were  enemies  to  God, 
dead  in  sins,  vassals  of  Satan. 

(4.)  The  many  and  great  privileges  of  their  calling, 
whereof  see  Sec.  IG. 

(5.)  The  ends  whereunto  they  were  called,  par- 
ticularly their  glorious  inheritance  in  heaven. 

5.  As  other  evidences  of  God's  grace  afford  much 
matter  of  gratulation,  so  our  calling  in  special.  For 
it  is  the  first  of  our  actual  enjoying  those  things  which 
God  hath  before  the  world  prepared,  and  Christ  in  the 
fulness  of  time  purchased  for  us.  This  is  comprised 
under  that,  for  which  the  apostle  '  blesseth  God  the 
Father  of  our  Lord  Jesus  Christ,'  1  Peter  i.  3. 

C.  This  call  of  God  is  a  point  of  exceeding  great 
comfort  to  us  weak  children  of  men,  who  are  not  able 
of  ourselves  to  stand  steadily.  '  The  calling  of  God  is 
without  repentance,'  Rom.  xi.  29.  God  never  re- 
penteth  him  of  calling  his  elect.  For  '  faithful  is  he 
that  calleth  you,  who  also  will  do  it,'  1  Thes.  v.  24, 
He  will  establish  them,  and  bring  them  to  that  end 
whereunto  he  hath  called  them.  On  this  ground  the 
apostle  praycth,  that  they  who  are  called  may  be  made 
perfect,  stablished,  strengthened,  settled,  1  Peter  v.  10. 

7.  By  the  excellency  of  this  calling  we  are  directed 
to  rest  contented  therewith,  whatsoever  our  outward  con- 


204, 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


dition  be ;  and  to  say,  '  The  lines  arc  fallen  to  me  in 
pleasant  places ;  5'ea,  I  have  a  goodly  hcrita  :e,'  Ps. 
xvi.  G.  We  ucod  not  envy  the  richest  citizens,  nor 
noblest  courtiers,  nor  greatest  officers.  This  calling 
far  exceeds  all.  Of  being  content,  see  Chap.  xiii.  Sec. 
C2,  &c. 

8.  Tills  calling  gives  just  occa.sion  of  earnest  ex- 
hortation unto  two  points  especially. 

1.  To  '  make  this  calling  sure.'  An  apostle  adviseth 
to  '  give  diligence'  hereunto,  2  Peter  i.  10.  This  may 
be  done  by  giving  good  heed  to  the  signs  mentioned 
Sec.  18. 

2.  To  walk  worthy  of  the  vocation  wherewith  ye  are 
called,'  Eph.  iv.  1. 

See.  20.   OJ  walkiwj  worlliy  our  callhin. 

Of  this  general  phrase,  ifullc  uwrlhy,  see  my  Sermon 
on  Kzek.  xxxvi.  11,  entitled  The  Progress  of  Divine 
Proridence,  in  the  latter  end  thereof. 

Concerning  particular  rules  for  walking  worthy  of 
our  Christian  calling,  respect  must  be  had,  1,  to  the 
author ;  2,  to  the  means  ;  3,  to  the  ends  thereof. 

I.  For  the  author.  It  is  God  that  hath  called  us; 
our  eyes,  therefore,  must  be  fixed  on  him,  that  we  may 
conform  ourselves  to  him,  and  shew  ourselves  children 
answerable  to  such  a  Father.  Thus  shall  we  '  walk 
worthy  of  the  Lord,'  Col.  i.  10,  and  '  worthy  of  God 
who  hath  called  us,'  1  Tbes.  ii.  12.  For  this  end  we 
must  observe  those  particulars  wherein  God  hath  set 
himself  a  pattern  before  us,  and  therein  shew  ourselves 
like  unto  him.  Thus  shall  we  shew  ourselves  'par- 
takers of  the  divine  nature,'  2  Peter  i.  4  ;  yea,  thus 
shall  we  '  shew  forth  the  praises  (or  virtues,  rdc  ajtra;,) 
of  him  that  hath  called  us,'  1  Peter  ii.  9. 

Particulars  registered  in  God's  word  to  this  end  are 
these  : 

1.  Holiness  in  all  manner  of  conversation,  1  Peteri.  15. 

2.  Goodness.  They  that  do  good  for  goodness'  sake, 
even  to  them  that  hate  them,  are  '  the  children  of  their 
Father  which  is  in  heaven,  Mat.  v.  41,  15. 

8.  Kindness,  for  God  is  kind  to  the  unthankful, 
Luke  vi.  35. 

•1.  Mercy.  '  Be  ye  merciful,'  saith  Christ, '  as  your 
Father  also  is  merciful,'  Luke  vi.  30. 

5.  Love.  The  apostle  gives  this  instance  of  fol- 
lowing God,  Eph.  V.  1,  2.  Much  doth  the  beloved  dis- 
ciple press  this  upon  this  very  ground,  1  John  iv.  11. 

G.  Forgiving  one  another.  '  Forgive  one  another, 
as  God  for  Christ's  sake  forgave  you,'  Eph.  iv.  32. 

7.  Longsutl'oring,  Eph.  iv.  2. 

11.  For  the  means,   which  is  the  word  of  God. 
That  sets  forth  the  vtMV  imago  of  God,  and  that  which 
is  pleasing  and  acceptable  unto  him.     This  therefore 
must  bo  set  before  us  as  a  rule  to  conform  ourselves  [ 
thereunto.     Thus  shall  wo  '  walk  worthy  of  the  Lord 
unto  all  pleasing,'  Col.  i.  10.     The  apostle  commends   | 
the  Romans  for  '  obeying  from  the  he.irt  that  form  of  1 
doctrine  which  was  dolivereJ  to  thorn,"  Rom.  vi.  17,   | 


or  that  form  whcreunto  they  were  delivered,  il;  ov  toje- 
dodjin  rj'irov.  This  phrase  is  metaphorical,  taken  from 
a  mould  whereinto  metal  is  cast ;  the  metal  is  thereby 
formed  into  that  very  form  or  shape  which  the  form 
itself  hath.  If  the  form  be  square  or  round,  so  will 
the  metal  be  ;  if  there  be  any  engraveracnt  upon  the 
form,  the  metal  will  bear  the  same.  Thus  they  who 
obey  the  word  will  be  such  as  the  word  requireth  them 
to  be  ;  and  because  the  word  hath  God's  image  en- 
graven upon  it,  they  who  obey  the  word  will  shew  forth 
that  very  image. 

III.  The  ends  of  our  Christian  calling  are  great  and 
glorious,  which  require  that  Chi-istians  do  answerably 
carry  themselves.  Human  and  common  wisdom 
teacheth  all  men  to  carry  themselves  answerable  to 
that  place  whereunto  they  are  called,  and  dignity 
wherennto  they  are  advanced.  If  a  mean  man  be  ad- 
vanced to  an  honourable  condition,  or  a  poor  man  to 
a  place  of  much  profit,  or  a  servant  made  a  master, 
and  a  subject  a  magistrate,  they  will  not  carry  them- 
selves as  mean  and  poor  persons,  or  as  servants  and 
subjects,  but  according  to  their  present  advanced  con- 
dition. Should  not  they  who  are  called  to  the  high 
and  honourable  calling  of  saints,  much  more  carry 
themselves  worthy  of  that  calling,  and  answerable 
thereunto  ? 

The  particular  ends  of  saints'  calling  set  down  in 
God's  word  are  these  that  follow  : 

1.  Light.  God  '  hath  called  you  out  of  darkness 
into  his  marvellous  light,'  1  Peter  ii.  9.  By  darkness 
he  meaueth  that  natural  state  of  ignorance  and  sinful- 
ness wherein  all  men  before  their  calling  lie.  By 
light  he  meaneth  a  contrary  state,  which  is  illumina- 
tion and  regeneration,  wrought  in  us  by  the  light  of 
of  the  gospel,  and  by  the  work  of  God's  Spirit. 

2.  Holiness.  '  God  hath  called  us  to  holiness,' 
Col.  iv.  7. 

3.  Liberty.    '  Ye  are  called  unto  liberty,'  Gal.  i.  13. 

4.  Fellowship  of  the  Son  of  God.  By  God  '  you 
were  called  unto  the  fellowship  of  his  Son,'  1  Cor.  i.  9. 

5.  Peace.  God  hath  '  called  us  to  peace,'  1  Cor. 
vii.  15. 

G.  Suft'ering  wrongs.  '  For  even  hereunto  were  ye 
called,'  1  Peter  ii.  21. 

7.  Blessing  such  as  revile  us.  '  Knowing  that  ye 
are  thereunto  called,'  1  Peter  iii.  9. 

8.  The  kingdom  of  God.  '  God  hath  called  you 
unto  his  kingdom,'  1  Thos.  ii.  12. 

9.  Glory.  '  God  hath  called  you  unto  his  glory,' 
1  Thes.  ii.  12.  By  God's  glory  is  here  meant  that 
spiritual  glory  whereby  saints  are  made  far  more  emi- 
nent than  the  most  glorious  natural  men. 

10.  Salvation,  eternal  life,  and  eternal  giorv,  2  Thes. 
ii.  13,  14  ;  1  Tim.  vi.  12 ;  1  Peter  v.  10. 

They  who  carry  themselves  answerably  to  those 
fore-named  ends  walk  worthy  of  their  calling.     As, 

1.  They  who  order  their  nll'uirs  with  good  under- 
standing as  children  of  light. 


Vee.  1.] 


GOLGK  OX  HEDREWS. 


2.  They  who  are  holy  in  all  manner  of  conversation. 

3.  They  who  behave  thomsclves  as  free  men,  and 
live  not  as  slaves  to  sin  and  S:itan. 

4.  Thej'  who  are  acted  by  the  Spirit  of  Christ. 

5.  They  who  follow  after  pi^ace,  and,  as  much  as 
lieth  in  them,  live  peaceably  with  all  men. 

6.  They  who  can  bear  with  wrongs,  and  not  seek 
after  revenge. 

7.  They  who  can  bless  and  pray  for  those  that  curse 
them. 

8.  They  who  as  kings  can  rule  over  their  passions, 
and  keep  under  their  corruptions. 

9.  They  who  manifest  a  spiritual  and  divine  glory 
in  their  holy  conversation. 

10.  They  who  set  salvation  before  their  eyes,  and 
shew  that  that  is  the  mark  whereat  they  aim  ;  that  lay 
hold  of  eternal  life,  and  with  patience  wait  for  eternal 
glory. 

All  these,  and  other  like  unto  them,  do  walk  worthy 
of  their  holy  calling,  in  that  they  aim  at  the  ends 
whereunto  God  hath  called  them. 

I  might  hereunto  add,  a  conscionable  practice  of 
those  particular  graces  wherein  the  apostle  himself 
doth  exemplify  this  worthy  wdking,  as  lowliness, 
meekness,  &c.,  Eph.  iv.  2. 

In  a  word,  the  practice  of  all  manner  of  Christian 
graces  doth  shew  forth  the  praises  or  virtues  of  him 
who  hath  called  u.-;,  and  in  that  respect  is  a  walking 
worthy  of  a  Christian's  calling. 

Sec.  21.    Of  fonshlnimj. 

The  apostle  having  endeavoured  to  insinuate  him- 
self into  the  hearts  of  those  to  whom  he  wrote  by  these 
fair  and  friendly,  high  and  honourable  titles,  '  holy 
brethren,  partakers  of  the  hcaveidy  calling,'  he  prcss- 
eth  them  well  and  thoroughly  to  weigh  what  he  is 
further  to  declai-e  unto  them,  and  that  under  this  word 

I  find  eleven  several  Greek  words  used  in  the  New 
Testament,  which  our  English  do  express  by  this  word 
coHsidci;  and  I  observe  some  special  emphasis  in  every 
of  them. 

There  are  four  simple  verbs  in  Greek  used,  and 
seven  compounds. 

1.  A  word  that  properly  signifieth  to  see  or  behold, 
loiiii,  and  that  with  bodily  eyes,  is  oft  referred  to  the 
mind,  and  intendcth  a  serious  observing  of  a  matter. 
It  is  said  that  the  apostles,  in  a  matter  of  great  mo- 
ment, came  together  to  consider  of  that  matter.  Acts 
XV.  8. 

2.  Another  word,  '.);u^'.n,  which  useth  to  be  applied 
to  the  bodily  sight,  is  also  transferred  to  the  mind, 
and  signifieth  a  serious  observance.  '  Consider  how 
great  this  man  was,'  Heb.  vii.  4. 

3.  Another  word  which  properly  signifieth  to  view 
as  a  watchman,  bmt:ii\i,  spcculari,  or  a  spy  doth,  even 
as  narrowly  and  diligently  as  may  be.  Thus  we  must 
'  consider  ourselves,'  Gal.  vi.  1,  that  is,  take  due  and 


thorough  notice  of  ourselves,  and  of  our  manifold  in- 
firmities, and  temptations  whereunto  we  are  subject. 

4.  The  last  simple  verb,  voih,  properly  respecleth 
the  soul,  and  according  to  the  notation  of  it,  it  signi- 
fieth to  turn  a  matter  up  and  down  in  one's  mind,  that 
he  may  to  the  full  observe  it.  To  this  purpose  saith 
the  apostle,  '  Consider  what  I  say,'  2  Tim.  ii.  7. 

5.  The  first  simple  verb  hath  a  compound,  evvidsii/, 
which  addeth  further  emphasis,  and  implieth  a  serious 
consulting  with  one's  self  of  such  and  such  a  matter. 
Thus  is  Peter  said  to  consider  that  strange  providence 
that  befell  him.  Acts  xii.  12. 

G.  The  second  simple  verb  hath  also  his  compound, 
d»a6icos£rv,  which  signifieth  a  reviewing  of  a  thing,  and 
a  diligent  pondering  upon  it.  Hereof  see  more.  Chap, 
xiii.  7,  Sec.  109. 

7.  The  fourth  simple  verb  hath  in  like  manner  his 
compound,  xuTavoin,  which  signifies  thoroughlj-  to 
think  of  a  matter,  so  as  he  may  come  to  a  more  full 
knowledge  thereof.  This  word  is  used  to  set  out 
Peter's  considering  the  strange  vision  that  was  shewed 
him.  Acts  xi.  6.  This  is  the  word  that  is  used  here 
in  this  text. 

8.  There  is  another  compound,  cmkvai,  which  in- 
tendeth  a  casting  as  in  a  man's  mind,  or  consulting 
with  one's  self  about  a  matter.  The  disciples  of 
Christ  are  checked  for  failing  herein.  They  con- 
sidered not  (ou  etjiy/.av),  the  miracle  of  the  loaves. 

9.  There  is  likewise  a  compound,  avaXoyl'l^ieSai, 
which  signifieth  to  recount  with  one's  self,  and  to 
review  a  thing  again  and  again.  '  Consider,  avaXoyi- 
aaak,  him  that  endured,'  &c. 

10.  Another  compound  like  this,  haXoyiZiBSai,  is 
used,  which  signifieth  to  reason  with  one's  self  about 
a  matter  that  seemeth  strange,  that  they  may  the 
better  discern  it.  For  failing  herein,  Caiaphas  checked 
the  rest  of  the  council  that  thev  did  not  consider,  iubk 
ha.X',yiZink,  such  a  thing,  John  xi.  50. 

11.  There  is  another  compound,  ■/.arafj.avSamv, 
which  signifieth  so  to  observe  a  thing  as  one  may  be 
well  informed  and  instructed  thereabout.  '  Consider 
[xaTa/j,dS£rs)  the  lilies,'  saith  Christ. 

These  eleven  several  Greek  words  doth  our  English 
translate  with  this  one  word  amnUler.  Our  English 
word  hath  an  emphasis  in  it,  and  implieth  a  very 
special  observing  of  a  thing. 

Sec.  22.   Of  considering  urv/lilii  ninllers. 

The  matter  which  the  apostle  would  have  them  so 
to  observe  is  as  great  and  weighty  a  matter  as  can  be, 
as  will  appear  in  opening  the  words  following. 

In  genera],  it  hence  appeareth,  that  matters  of 
weight  are  to  be  well  wei.ghed.  The  several  tests 
before  quoted,  about  the  dilferent  Greek  words,  give 
so  many  proofs  of  the  point. 

If  matters  be  not  at  first  duly  considered,  and 
thoroughly  weighed,  they  may  .slip  out ;  see  hereof 
Chap.  ii.  1,  Sec.  C. 


20G 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


But  by  well  weighing  of  them,  the  understanding 
will  better  conceive  them,  the  memory  retain  them, 
the  heart  relish  them,  and  so  a  man  may  be  brought 
to  make  the  better  use  of  them. 

Ministers  may  here  learn  so  to  press  matters  of 
moment  upon  their  people  as  they  may  consider  them, 
and  thereupon  to  call  upon  them  to  consider  such  and 
such  a  point ;  as  the  apostle  did,  '  Consider  what  I 
saj' ;  and  the  Lord  give  thee  understanding,'  2  Tim. 
ii.  7.  Thus  they  shall  shew  that  they  can  distinguish 
betwixt  matters  that  differ,  and  can  discern  what 
points  arc  of  most  and  best  use  ;  that  they  desire  the 
profit  of  their  people,  and  are  loath  that  weighty 
matters  should  be  lost. 

That  people  may  make  the  better  use  of  this  point, 
two  prudent  practices  are  especially  to  be  observed  : 
one  with  themselves,  another  with  others. 

1.  That  with  themselves  is  meditation.  This  is  an 
especial  part  of  consideration.  Hereby  we  call  to 
mind  what  we  have  heard  or  read,  and  so  conceive  it 
the  better.  That  which  is  not  thoroughly  conceived 
at  first,  by  meditation  may  be  better  understood. 
Meditation  to  man  is  as  chewing  the  cud  to  sundry 
beasts,  whereby  that  which  thry  eat  is  better  digested. 
Sundry  beasts  which  chewed  the  cud  were  under  the 
law  counted  clean,  which  in  a  figure  commendeth 
meditation.  Surely  this  brings  much  profit,  which 
they  find  who  carefully  use  it. 

2.  The  practice  with  others  is  conference.  This 
may  be  more  useful  than  meditation,  because  thereby 
we  have  not  only  our  help,  but  also  the  help  of  others. 
Hereby  we  may  also  bring  help  to  others. 

Sec.  28.   Of  Christ  above  all  to  be  considered. 

That  weighty  point  which  the  apostle  would  have 
them  to  consider  is  Christ  himself.  If  anything  in 
the  world  be  to  be  seriously  considered,  surely  Christ 
above  all,  and  that  in  his  excellencies  :  '  Consider 
how  great  this  man  was,'  Heb.  vii.  4  ;  and  in  his 
meanness,  '  Consider  him  that  endured  such  contra- 
diction,' &c.,  Heb.  xii.  3  ;  yea,  in  his  humanity,  and 
in  the  exaltation  thereof,  '  llemcmbcr  that  Jesus 
Christ,  of  the  seed  of  David,  was  raised  from  the 
dead,'  2  Tim.  ii.  8.  It  is  very  observable,  thut  this 
remarkable  note  of  consideration,  Ijehohl,  is  in  Scrip- 
ture oftener  prefixed  before  the  mysteries  of  Christ, 
and  that  both  in  the  Old  and  New  Testament,  than 
before  any  other  one  mystery  whatsoever. 

The  dignity  of  Christ's  person,  the  admirable  union 
of  his  two  natures,  the  excellency  of  his  offices,  his 
low  descent  for  our  sakes,  the  extent  of  his  suflferings, 
his  full  conquest  over  all  our  enemies,  his  glorious 
exaltation,  and  the  incomparable  benefits  that  we  reap 
by  Christ,  are  all  very  forcible  motives  to  stir  us  up 
to  consider  him. 

The  apostle  was  so  far  ravished  with  the  apprehen- 
sion of  Christ  Jesus,  as  ho  saitb,  '  I  determined  not 
to  know  anything  among  yon,  save  Jesus  Christ,  and 


him  crucified,'  1  Cor.  ii.  2.  And  again,  '  I  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  my  Lord,'  Philip,  iii.  8. 

This  sets  an  high  commendation  on  the  sacred 
Scripture,  that  it  setteth  out  Christ  so  much  as  it 
doth,  and  that  both  in  the  Old  and  New  Testament : 
in  the  Old,  by  promises,  prophecies,  types,  figures, 
and  other  hke  means  ;  in  the  New,  plainly,  perspicu- 
ously, and  that  in  his  conception,  birth,  private  life, 
public  ministry,  great  works,  great  sufl'erings,  death, 
burial,  resurrection,  ascension,  sitting  at  the  right 
hand  of  his  Father,  continual  intercession  for  us,  his 
power  of  judging  all,  and  eternal  glory. 

It  will  therefore  be  an  especial  point  of  prudence  in 
us  diligently  to  read  the  Scriptures,  and  that  for  this 
end  especially,  that  we  may  know  and  consider  Christ. 

In  reading  the  Scriptures,  mark  such  places  espe- 
cially as  set  out  Jesus  Christ ;  meditate  on  them,  and 
thus  consider  him. 

Sec.  24.  Of  Christ  an  apostle. 

That  which  the  apostle  would  have  us  especially  to 
consider  in  Christ  concerneth  two  of  his  offices,  namely, 
his  prophetical  office,  in  this  word  ajwstle ;  and  his 
priestly  function,  in  this,  hii/h  priest. 

Though  it  be  the  prophetical  office  of  Christ  which 
is  set  out  under  this  word  apostle,  yet  that  word  is 
used  because  an  apostle  was  the  chiefest  minister  that 
ever  was  instituted  under  the  New  Testament,  Eph. 
iv.  11  ;  and  an  apostleship  had  more  privileges  con- 
fen-ed  upon  it  than  ever  any  other  function  in  the 
church,  before  or  since  the  apostles'  times,  had.  This 
amplifieth  the  excellency  of  Christ's  prophetical  ofiice, 
and  sheweth  that  it  is  of  the  most  excellent  kind. 

Of  the  meaning  of  this  word  apostle,  see  Chap.  ii. 
3,  Sec.  20.  There  was  shewed  how  apostles,  pro- 
perlv  so  called,  were  distinguished  from  other  ministers, 
both  in  the  manner  of  their  calling,  and  also  in  the 
special  privileges  that  belonged  thereunto.  That  which 
is  further  to  be  declared  concerning  Christ's  apostle- 
ship is  to  prove  that  Christ  was  an  apostle, 

1.  In  his  general  function. 

2.  In  his  special  calling  thereunto. 

3.  In  the  privileges  that  appertained  to  that  func- 
tion. 

I.  The  general  function  of  Christ,  as  a  prophet,  an 
apostle,  and  minister  of  the  word  of  God,  was  to  make 
known  the  will  of  the  Father  unto  his  people.  That 
Christ  did  this,  hath  been  before  shewed.  Chap.  i.  2, 
Sec.  14,  and  Chap.  ii.  3,  Sees.  22,  24,  and  12,  Sees. 
Ill,  112. 

II.  His  special  call  to  that  function  was  immediate 
from  the  Father.  Christ  thus  saith  of  himself,  '  As 
my  Father  hath  sent  me,  even  so  send  I  you,'  John 
XX.  21.  Oft  doth  Christ  make  mention  of  this,  that 
his  Father  sent  him.  Where  Christ  saith  to  the  Jews, 
'  Ye  have  neither  heard  the  Father's  voice  at  any 
time,  nor  seen  his  shape,'  John  v.  87,  be  speaketh  it 


Ver.  1.] 


GOUGE  ON  HEBREWS 


207 


in  an  opposition  betwixt  the  Jews  and  himself,  and 
siveth  them  to  understand  that  what  they  had  not 
done  he  had  done.  He  had  both  heard  his  Father's 
voice  and  seen  his  shape.  Therefore  he  thus  saith, 
'  Not  that  anj-  man  hath  seen  the  Father,  save  he  which 
is  of  God,  he  hath  seen  the  Father,'  John  vi.  46. 
To  the  same  purpose  tends  this,  '  No  man  hath  seen 
God  at  any  time  ;  the  only  begotten  Son,  which  is  in 
the  bosom  of  the  Father,  he  hath  declared  him,'  John 
i.  18. 

III.  The  privileges  which  belonged  to  an  apostolical 
function,  and  in  a  most  eminent  manner  appertained 
unto  Christ,  were  these  eight  that  follow  : 

1.  Christ  laid  the  foundation  ;  for  he  first  preached 
the  gospel  in  paradise.  Gen.  iii.  15.  Of  Christ's  first 
publishing  the  gospel,  see  Chap.  ii.  3,  Sec.  24  ;  .yea, 
Christ  himself  was  the  very  foundation,  1  Cor.  iii.  11. 
He  is  also  the  chief  corner-stone,  Eph.  ii.  20.  There 
is  mention  made  of  '  the  foundation  of  the  apostles  and 
prophets  ;'  but  that  is  tropically  spoken,  in  that  they 
were  ministers  to  lay  the  proper  foundation,  which  is 
Jesus  Christ. 

2.  The  whole  world  was  Christ's  jurisdiction.  No 
limits  were  set  to  his  function  :  '  The  uttermost  parts 
of  the  earth  were  for  his  possession,'  Ps.  ii.  8.  He 
'  preached  peace  to  them  that  were  nigh,  and  to  them 
that  were  afar  ott",'  Eph.  ii.  17. 

8.  He  had  his  gifts  immediately  by  the  Spirit,  Isa. 
xi.  2,  Luke  ii.  20.     Not  by  any  means  of  man. 

4.  He  received  the  Spu'it  more  abundantly  than 
any  other.  He  received  it  '  not  by  measure,'  John  iii. 
84  ;  '  All  the  treasures  of  wisdom  and  knowledge  were 
hid  in  him,'  Col.  ii.  3  ;  yea,  '  the  fulness  of  the  God- 
head' dwelt  in  him,'  Col.  ii.  9  ;  he  was  so  full,  as  '  out 
of  his  fulness  we  all  receive,'  John  i.  16. 

5.  He  could  not  but  have  infallible  assistance,  in 
that  he  was  the  very  truth  itself,  John  xiv.  16  ;  and 
the  Spirit  of  God  was  upon  him,  Luke  iv.  18. 

6.  He  also  must  needs  have  power  of  giving  gifts, 
in  that  he  was  the  prime  author  of  all  gifts  :  '  He 
gave  gifts  unto  men,'  Eph.  iv.  7  ;  '  He,  '  breathing  on 
his  disciples,  said,  Receive  ye  the  Holy  Ghost,'  John 
XX.  22. 

7.  About  miracles  he  had  more  power  than  ever  any 
other.  Never  any  wTought  miracles  more  in  number, 
and  more  strange  in  their  kind,  than  any  prophets  or 
apostles,  John  ix.  32,  and  xv.  24  ;  but  that  which 
most  distinguisheth  Christ's  power  in  this  respect  from 
others,  is,  that  Christ  wrought  them  in  his  own  name, 
but  others  in  the  name  of  Christ,  Mark  i.  27,  Acts  iii. 
12,  16,  and  iv.  10. 

8.  Vengeance  especially  belongeth  unto  Christ, 
Rom.  xii.  19.  When  the  apostle  delivered  the  inces- 
tuous person  over  to  Satan,  he  did  it  in  the  name,  and 
with  the  power,  of  our  Lord  Jesus  Christ,  1  Cor.  v.  4. 

Thus  it  appears  that  all  things  belonging  to  an 
apostleship  did  truly,  properly,  and  pertinently  belong 
to  Christ ;  so  as  this  title  apostle  is  here  most  fitly 


applied  to  him,  and  in  so  eminent  and  excellent  a 
manner  can  he  attributed  to  no  other. 

Sec.  2.5.  Of  duties  arising  from  Christ's  apostleship. 

An  especial  duty  hence  arising,  from  heaven  enjoined 
to  us  by  the  Father  himself,  is  this,  '  Hear  ye  him,' 
Mat.  xvii.  5.  Every  particular  about  Christ's  apostle- 
ship doth  much  press  this  point. 

1.  The  general,  that  he  was  a  minister  of  the  gospel, 
requireth  that  he  be  hearkened  to,  Deut.  xviii.  19. 

2.  He  had  seen  the  Father,  and  was  in  his  bosom, 
and  knew  his  whole  counsel :  whom,  then,  should  we 
hear,  if  not  him? 

3.  He  was  immediately  sent  of  the  Father,  as  the 
most  extraordinary  ambassador  of  God,  even  his  own 
Son.  If  a  king  send  his  son  an  ambassador,  shall  not 
he  have  audience?  Mat.  xxi.  87. 

4.  He  is  the  only  sure  foundation;  on  whom  can 
we  more  securely  rest  than  on  him?  Therefore  hear 
him. 

5.  By  reason  of  the  extent  of  Christ's  jurisdiction, 
he  brake  down  the  partition  wall  betwixt  Jew  and  Gen- 
tile, and  '  hath  made  both  one,'  so  as  now  '  we  are  no 
more  strangers,'  Eph.  ii.  19.  We  being  of  Christ's 
sheepfold,  ought  in  that  respect  to  hear  him,  John 
X.  16. 

G.  That  immediate  understanding  which  Christ  had 
of  God's  whole  counsel,  without  any  means  on  man's 
part,  should  make  us  give  the  more  heed  to  him. 

7.  That  abundance  of  Spirit  which  was  in  him  givts 
us  just  occasion  the  rather  to  hearken  unto  him. 

8.  He  having  power  to  give  gifts,  by  hearkening  to 
him  we  may  be  enlightened,  and  made  partakers  of  all 
needful  graces. 

9.  Should  we  not  hear  him,  who  confirmed  his  doc- 
trine with  such  miracles  as  he  did  ? 

10.  The  vengeance  which  he  can  pour  upon  the 
rebellious,  should  move  us  to  tm-n  an  obedient  ear  to 
his  word;  for  our  God  is  a  consuming  fire. 

How  Christ  may  now  be  heard,  is  shewed  Chap.  ii. 
12,  Sec.  112. 

Other  special  duties  do  arise  from  'the  distinct 
branchesof  Christ's  apostleship,  such  as  these  that 
follow. 

1.  Obey  Christ,  as  he  is  in  general  a  minister,  and 
hath  the  rule  over  his  church,  and  watcheth  for  our 
souls,  Heb.  xiii.  17. 

2.  Believe  his  word,  because  he  was  in  the  bosom  of 
his  Father,  and  knew  his  whole  counsel,  John  i.  17, 
18.  The  Jews  are  reproved  because  they  believed  not 
him  who  had  seen  the  Father,  John  v.  37,  88.  Upou 
this,  that  Christ  had  seen  the  Father,  he  maketh  this 
reference,  '  He  that  believeth  on  me,  hath  everlasting 
life,'  John  vi.  46,  47. 

3.  Receive,  and  that  with  all  reverence,  him  whom 
the  Father  immediately  sent.  For  this  end  the  father 
so  sent  his  son,  saying,  >  They  will  reverence  my  sou,' 
Mat.  xxi.  37. 


208 


GOnOE  ON  HEBREWS. 


[Chap.  III. 


4.  So  settle  thj-  faith  on  Christ  the  only  foundation, 
OS  it  may  never  be  removed  frotu  him.  When  Christ 
said  to  the  twelve,  '  Will  ye  also  go  away  ?'  Peter  an- 
swered, '  Lord,  to  whom  shall  we  go  ?  Thou  hast  the 
words  of  eternal  life,'  John  vi.  G7,  08. 

5.  Do  what  may  be  done  for  bringing  all  of  all  sorts 
into  the  sheepfold  of  Christ.  By  virtue  of  the  extent 
of  Christ's  apostloship,  the  gospel  is  everywhere  to  be 
preached.  Mat.  xxviii.  19. 

C.  If  any  preach  any  other  gospel  than  that  which 
Christ  preached,  who  had  the  Spirit  of  truth  in  him, 
let  it  be  detested.  For  Christ's  gospel  was  '  not  of 
man,'  Gal.  i.  9,  11. 

7.  Open  your  mouth  wide,  and  crave  abundantly  of 
Christ  what  is  needful,  for  he  hath  the  Spirit  in  abun- 
dance, and  '  out  of  his  fulness  we  may  all  receive 
grace  for  grace,'  John  i.  IC. 

8.  Depend  on  him  for  such  gifts  as  thou  hast  not, 
and  give  him  the  praise  of  such  as  thou  hast,  for  he 
'  giveth  gifts,'  Eph.  iv.  8. 

9.  Adhere  to  that  truth  which  Christ  hath  ratified 
with  his  miracles. 

10.  Fear  to  provoke  him  who  hath  a  power  to  take 
vengeance. 

Sec.  26.  0/ Christ's  heinf/  loth  an  ajiostle,  and  also 
an  high  priest. 

Tlie  second  point  which  the  apostle  would  have  them 
to  consider  was,  that  Christ  is  an  high  priest. 

Of  Christ's  being  a  priest,  and  an  high  priest,  see 
Chap.  ii.  17,  Sees.  172,  173,  etc. 

The  excellencies  of  Christ's  offices,  and  the  benefits 
which  we  reap  thereby,  do  give  just  occasion  to  con- 
sider this  apostle  and  this  high  priest. 

Of  the  excellency  and  benefits  of  Christ's  propheti- 
cal office,  see  Chap.  i.  2,  Sec.  14,  and  Chap.  ii.  3, 
Sec.  22,  and  verse  12,  Sees.  Ill,  112. 

Of  the  excellency  and  benefits  of  Christ's  priesthood, 
see  Chap.  ii.  17,  Sec.  174. 

The  function  of  an  apostle  and  an  high  priest  were 
the  greatest  functions  that  ever  God  instituted  in  his 
church.  None  greater  than  an  high  priest  under  the 
law  ;  none  greater  than  an  apostle  under  the  gospel. 
Fitly,  th.  refore,  doth  the  apostle  here  apply  them  to 
Christ,  who  is  the  most  excellent  of  all,  and  undertook 
for  his  church  those  things  which  were  of  greatest 
concernment  for  her. 

These  two  offices,  apostJe  und  high  /iriesl,  were  never 
joined  in  one  man  ;  but  hero  they  are  by  this  copu- 
lative particle,  xai,  ami.  The  same  Jesus  that  was 
an  apostle,  was  also  an  high  priest ;  he  therefore  is  all 
in  all.  Several  persons  among  men  are  to  be  deputed 
to  several  functions ;  butChrist  alonels  sufficient  for  all 
functions.  As  for  continuance  of  the  same  function, 
there  needs  many  men,  because  they  are  mortal,  and 
they  must  supply  it  one  after  another ;  but  Christ 
coutinueth  ever,  lleb.  vii.  23,  24.  So  for  performing 
several  aud  distinct  duties,  there  needs  several  distinct 


men,  because  all  abilities  are  not  in  any  one  man  ;  yet 
Christ  is  able  to  manage  all,  for  '  it  pleased  the  Father 
that  in  him  should  all  fulness  dwell,'  Col.  i.  19. 

Thus  have  we  no  need  to  go  to  any  for  the  further- 
ing of  that  which  Christ  undertakes.  He  performs 
the  parts  of  an  high  priest,  he  also  perfoims  the  parts 
of  an  apostle.  This  also  he  doth  in  all  things  that 
are  absolutely  necessary  for  the  eternal  happiness  of 
his  church. 

Sec.  27.   Of  profession. 

The  Greek  word,  o/to?.oy/a,'  here  used  by  the  apostle, 
is  a  compound,  and  properly  signitieth  a  consent.  Id 
the  New  Testament  it  is  used  for  a  confession  or  pro- 
fession of  a  thing,  1  Tim.  vi.  12,  13.  It  is  also  used 
to  sot  out  the  faith  or  reUgion  which  Christians  pro- 
fess, Heb.  iv.  14. 

Here  it  may  be  taken  either  for  an  act  on  our  part,  and 
thus  translated,  the  apostle  and  high  priest  whom  we 
confess  and  profess  so  to  be,  or  for  the  subject  matter, 
namely,  the  faith  or  religion  which  we  profess.  Neither 
of  these  cross  the  other,  but  may  both  well  stand  to- 
gether. For  Christians  do  on  all  occasions  actually 
profess  that  which  is  the  object  of  their  profession. 

The  former  acception  of  the  word  sheweth  that  true 
Christians  do  profess  Christ  to  be  their  apostle  and 
high  priest,  that  is,  their  instructor  and  intercessor. 
They  are  not  ashamed  of  him,  for  he  is  not  ashamed 
of  them.     See  Chap.  ii.  11,  Sec.  108. 

The  latter,  that  Christ,  as  an  apostle  and  high 
priest,  is  the  principal  subject  of  the  Christian  re- 
ligion. He  is  that  foundation  whereupon  other  articles 
of  the  Christian  faith  are  erected,  1  Cor.  iii.  10-12, 
Acts  iv.  12. 

The  very  word  profession,  as  here  used,  implieth 
that  Christians  openly  professed  their  faith.  Thus 
the  apostle  himself  openly  professeth  his  faith,  saying, 
'  This  I  confess,  that  after  the  way  which  they  call 
heresy,  so  worship  I  God,'  &c..  Acts  xxiv.  14.  This 
is  that  '  good  profession  '  which  is  commended,  and 
which  is  testified  of  Christ  himself,"  1  Tim.  vi.  12, 
13.  An  apostle  prcsoribeth  this  as  a  duty  under 
another  like  word,  namely,  a-o'/.oyla,  aimhiijij,  trans- 
lated to  'give  an  answer,'  1  Peter  iii.  15. 

'I'his  is  set  down  as  an  especial  fruit  of  faith,  for 
'  with  the  heart  man  believeth,  and  with  the  mouth 
confession  is  made,'  Rom.  x.  10.  '  I  believed,  there- 
fore have  I  spoken,'  Ps.  cxvi.  10.  '  We  also  beheve, 
and  therefore  speak,'  2  Cor.  iv.  13. 

This  also  is  set  down  as  the  way  to  salvation. 
'  With  the  mouth  confession  is  made  imto  salvation,' 
Rom.  X.  10.  How  unworthy  of  their  holy  profession 
do  they  carry  themselves,  who  being  in  the  number  of 
those  that  profess  the  true  faith,  through  fear  or 
shame  forbear  to  make  open  profession  of  that  fiith. 
Some  count  it  a  point  of  wisdom  to  conceal  their  faith, 

'  Of  the  verb  i^L,Uyi7t,  see  Clinp.  iii.  15,  Stc.  144. 

»  See  Chap.  iii.  vcr.  12,  Sec.  117. 


Ver.  ].] 


GOUGE  ON  HEBREWS 


209 


and  to  shew  themselves  close  men,  so  as  none  shall 
know  what  they  are  resolved  to  stand  to.  Surely  this 
wisdom  was  never  learned  in  Christ's  school.  He 
that  was  made  wise  by  God's  word,  professeth  to 
'  speak  of  God's  testimonies  even  before  kings,  and 
not  to  be  ashamed,'  Ps.  cxis.  4G.  These  are  like  the 
Laodiceans,  which  were  neither  cold  nor  hot.  But  of 
all,  they  were  most  grievous  to  Christ,  who  thereupon 
threatens  to  spue  them  out  of  his  mouth,  Rev.  iii.  10. 
At  the  great  day  will  Christ  shew  himself  to  be 
ashamed  of  such,  Mark  viii.  38. 

Sec.  28.   Of  Hebreu-s  hciiuj  Christians. 

This  relative  )j,aS»,  our,  annexed  to  profession, 
being  of  the  first  person  and  plural  number,  in- 
cludeth  both  the  author  of  this  epistle,  and  those  also 
to  whom  it  was  written ;  and  sheweth  that  they  were 
all  of  the  same  profession,  which  was  the  Christian 
religion.  For  howsoever  the  greatest  part  of  the 
Jews,  by  reason  of  their  obstinacy  in  rejecting  Christ, 
were  cast  off,  yet,  '  at  that  present  time  also  there  was 
a  remnant  according  to  the  election  of  grace,'  Rom. 
xi.  5  ;  and  by  this  relative  our,  he  giveth  them  to 
understand,  that  as  he  himself,  so  they  also  were  of 
that  remnant. 

A  great  encouragement  this  was  for  them  to  hold 
fast  their  profession,  and  though  the  greatest  part  of 
the  Hebrews  had  rejected  that  profession,  yet  they  to 
live  and  die  therein  ;  and  therefore  to  '  consider  the 
apostle  and  high  priest  of  their  profession,'  that  they 
might  the  better  know  him,  believe  on  him,  and  sub- 
mit themselves  to  him. 

Such  Jews  as  are  now  of  the  Christian  profession, 
for  God  hath  in  all  ages  reserved  a  remnant^to  himself, 
may  apply  this  to  themselves. 

Sec.  29.   Of  Jesus  Christ  joined  together. 

That  the  Hebrews  might  the  more  distinctly  know 
who  that  apostle  and  high  priest  ^-as  whom  they 
ought  to  consider,  the  apostle  sets  him  down  by  name 
under  these  two  titles,  Christ  Jesus.  These  two  titles 
are  applied  to  him,  as  our  proper  and  surname  to 

US. 

Jesus  was  his  proper  name,  and  by  this  was  he 
most  usually  called  while  he  lived  on  earth,  as  appears 
by  the  history  of  the  Evangelists :  '  A  man  that  is 
called  Jesus  made  clay,'  &c.,  saith  the  man  that, 
being  born  blind,  received  sight,  John  ix.  11.  And 
in  the  Acts,  where  the  apostles'  dealing  with  the  Jews 
is  most  insisted  on,  Jesus  is  oftenest  mentioned.  In 
the  epistles  which  were  sent  to  the  Gentiles,  the  title 
Christ  is  most  frequently  used.  In  this  epistle, 
Jesus  is  used  as  oft  as  Christ.  Both  in  and  since  the 
apostles'  time,  the  title  Christ  hath  been  more  fre- 
quent in  Christians'  tongues  and  pens  than  Jesus. 

Christ  is  a  common  name  of  the  whole  stock  or 
family  that  comoth  from  God,  even  of  all  God's 
children.      Therefore,  they  are   called  '  Christians,' 


Acts  si.  2G.  Yea,  this  very  title  Christ,  is  applied  to 
them  all,  1  Cor.  xii.  12,  Gal.  iii.  16.  In  the  Hebrew 
dialect,  this  title  was  of  old  given  to  all  saints,  as 
where  the  Lord  saith,  '  Touch  not  mine  anointed,' 
Ps.  cv.  15,  or  'my  Christs,'  '^'l^'0,  ^g;ffri»  /iou,  LXX, 
Christos  meos.  Jesus  Christ  are  titles  of  difl'erent 
languages.  The  former  is  Hebrew,  the  latter  Greek ; 
yet  all  other  languages  retain  these  two  names,  ac- 
cording to  their  proper  dialect. 

Among  other  reasons  of  giving  two  titles  of  these 
two  languages,  Hebrew  and  Greek,  to  the  same  per- 
son, by  both  which,  and  by  cither  of  which,  he  is  dis- 
tinguished from  all  others,  this  may  be  a  principal 
one,  that  '  There  is  neither  Jew  nor  Greek,  but  all  are 
one  in  Jesus  Christ,'  Gal.  iii.  28. 

The  whole  world  was  then  distinguished  into  these 
two  sorts,  Jew  and  Greek,  Rom.  i.  16,  and  x.  12. 
For  by  Christ  the  partition  wall  betwixt  Jew  and 
Greek,  or  Gentile,  was  broken  down,  Eph.  ii.  14. 
Had  not  thus  much  been  intended,  he  might  have 
been  called  Jesus  Messiah,  which  implieth  as  much  as 
Jesus  Christ. 

This  affords  matter  of  gratulation  to  us  Gentiles, 
The  Jews'  Jesus  is  our  Christ ;  Jesus  Christ,  one  and 
the  same  person.  He  is  not  only  Jesus  for  the  Jews, 
but  Christ  for  the  Gentiles,  Mat.  i.  16,  Luke  ii.  11. 
On  this  ground,  forms  of  gratulation  were  prescribed 
to  the  Gentiles,  whereof  the  apostle  gathereth  a  cata- 
logue together,  Rom.  xv.  9,  &c.  We  are  of  these 
Gentiles ;  it  therefore  becomes  us  well  to  meditate 
on  that  advice  which  the  apostle  gives,  Eph.  ii.  11-13. 
This  may  also  be  an  incitation  to  us  to  do  what  lieth 
in  our  power,  by  prayer  or  otherwise,  for  recalling  the 
Jews.  The  name  Jesus  is  still  due  to  our  Clirist. 
He  retaining  that  name  will  be  ready  to  receive  the 
Jews  coming  unto  him.  '  I  am  Jesus,'  saith  he  to 
persecuting  Saul,  a  Jew,  implying  thereby  that  he 
was  ready  to  be  a  Saviour  unto  him. 

Of  this  title  Jesus,  see  more  on  Chap.  ii.  ver.  9, 
Sec.  73. 

Of  this  title  Christ,  see  more  on  ver.  6  of  this 
chapter,  Sec.  54. 

Sec.  30.  Of  the  resolution  o/Heb.  iii.  1. 

Wlierefore,  holy  brethren,  partalten  of  the  heavenly 
calling,  consider  the  Apostle  and  High  Priest  of  our 
profession,  Christ  Jesus. 

The  sum  of  this  verse  is,  an  especial  use  of  Christ 
undertaking  for  us. 

Two  points  are  here  distinctly  to  be  weighed  : 

1.  The  inference  of  this  text  upon  that  which  went 
before,  therefore. 

2.  The  substance  of  the  whole  text.  Herein  is  set 
down, 

1.  A  description  of  the  parties  to  whom  the  duty 
is  prescribed. 
I        2.  A  declaration  of  the  distinct  duly. 
I       The  parties  are  described, 

0 


GOUGE  ON  HEBliEWS. 


[Chap.  III. 


1.  By  their  relation. 

2.  By  their  vocation. 

In  setting  clown  their  relation  wo  may  observe, 

1.  Tlie  kind  of  it,  in  this  word  brethren. 

2.  The  quality  of  it,  in  this  epithet  holy. 
Their  vocation  is  illustrated, 

1.  By  the  reality  of  it,  in  this  word  parlakers. 

2.  By  the  excellency  of  it,  heavenbj. 
About  the  duty  is  expressed, 

1.  An  act,  consider, 

2.  The  object  thereof. 

The  object  consisteth  of  two  parts  of  mysteries  : 

1.  Two  offices  of  Christ,  apostle  and  hiyh  priest. 

2.  Two  names,  Christ,  Jesits. 

See.  81.  0/  the  observatiotis  arising  from  Heb. 
iii.  1. 

I.  The  good  done  for  us  is  duly  to  be  regarded  by 
Its.  This  particle  of  inference,  wherefore,  intends  as 
much.     See  Sec.  2. 

]I.  All  sorts  of  saints  are  brethren.  Both  ministers 
and  people,  yea,  all  sorts  among  them  are  here  styled 
brethren.     See  Sec.  3. 

III.  h  is  a  great  honour  to  be  holy.  For  honour's 
sake  doth  the  apostle  style  them  holy.    See  Sec.  5,  &c. 

IV.  Saints  have  a  peculiar  calling.  It  is  a  peculiar 
calling  that  is  here  intended.     See  Sees.  13,  14. 

Y.  The  jiccuUar  calling  of  saints  is  celestial.  It  is 
here  styled  heavenly.     See  Sec.  15. 

VI.  Saints  are  really  called. 

Xll.   A II  saints  have  the  like  privileges. 

These  two  latter  doctrines  are  gathered  out  of  the 
word  partakers.     See  Sec.  17. 

VIII.  Saints  mt(sl  be  judged  according  to  their  pro- 
fession. So  doth  the  apostle  here  judge  them.  See 
Bee.  6. 

IX.  Instructors  must  insinuate  themselves  into  the 
heaits  of  their  hearers.  This  is  the  reason  why  the 
apostle  doth  attribute  the  fore-mentioned  dignities  to 
them.     See  Sec.  4. 

X.  Matters  of  moment  must  be  advisedly  pondered. 
This  is  the  intendment  of  this  word  consider.  See 
Sec.  22. 

XI.  Christ  ought  most  of  all  to  be  considered.  He 
is  that  weighty  matter  whom  the  apostle  would  have 
thtiii  to  consider.     See  Sec.  23. 

XII.  Christ  is  an  apostle.  He  is  here  SO  expressly 
style.!.     Sec  Sec.  24. 

XIII.  Christ  is  the  true  high  priest.  He  is  here  by 
an  excellency  so  called.     See  Sec.  2G. 

XIV.  Christ  uas  a  minister  both  of  the  law  and  the 
gospel.  An  high  priest  was  the  chiefest  minister  of 
the  law,  and  nn  npostle  of  the  gospel.     See  See.  26. 

XV.  The  faith  is  openly  to  be  profcised.  The  word 
profession  imporleth  as  much.     See  Sec.  27. 

XVI.  Sundry  Jews  have  been  Christians.  Jews 
are  included  under  this  relative  our,  '  cur  profession.' 
See  Sec.  28. 


XVII.  Our  Saviour  had  his  distinct  names.  They 
are  here  expressed,  Jesus,  Christ. 

XVIII.  One  of  our  Saviour's  names  was  an  Hebrew 
name.     This  was  Jesus. 

XIX.  The  other  of  our  Saviour's  names  luas  Greek. 
This  was  Christ. 

XX.  All  nations  have  a  right  to  the  same  Saviour. 
The  meeting  of  these  two  names  in  the  one  only  Sa- 
viour implies  as  much. 

Of  the  four  last  doctrines,  see  Sec.  29. 

Sec.  32.  0/ faithfulness,  and  that  to  him  that  ap- 
pointed us. 

Ver.  2.  TT'ViO  was  faithful  to  him  that  appointed  him, 
as  also  3Ioses  was  faithful  in  all  his  house. 

The  apostle  having  declared  Christ  to  be  a  prophet, 
he  further  proceedoth  to  set  forth  Christ's  manner  of 
executing  his  prophetical  office,  which  was  with  all 
faithfulness. 

This  the  apostle  doth  both  by  a  simple  expressing 
of  the  point,  and  also  by  a  comparative  illustration 
thereof. 

The  simple  proposition  is  thus  expressed,  '  Who 
was  faithful  to  Lim  that  appointed  him.' 

This  relative  who  is  not  in  the  Greek,  where,  word 
for  word,  it  is  thus  set  down,  '  being  faithful,'  n-zffrJir 
on-a.  This  kind  of  connection  makes  this  a  part  of 
the  former  sentence,  as  if  it  had  been  thus  rendered, 
'  Consider  Christ  Jesus,  being  faithful,'  and  it  implieth 
an  especial  reason  why  we  should  the  more  seriously 
consider  Christ,  even  because  he  was  faithful ;  for  his 
faithfulness  made  him  every  way  fulfil  what  was  meet 
to  be  done  for  us.  Thereupon  we  may  more  confi- 
dently rest  upon  him,  and  in  that  respect  ought  the 
more  seriously  to  consider  him. 

"What  it  is  to  bo  faithful,  and  how  Christ  shewed 
himself  faithful,  both  to  God  and  man,  in  all  things 
that  he  undertook,  h.ath  in  general  been  manifested, 
Chap.  ii.  17,  Sec.  177.  We  shall  have  occasion  to 
speak  more  distinctly  of  Christ's  faithfulness  in  his 
prophetical  office,  when  we  come  to  the  comparison 
betwixt  him  and  Moses.     Sec.  39. 

The  general  point  of  Christ's  faithfulness  is  ampli- 
fied by  that  respect  he  had  therein  to  '  him  that  ap- 
pointed him,'  which  was  his  Father,  Heb.  v.  5. 

They  that  appoint  a  task  to  any,  do  therein  trust 
them.  Now,  faithfulness  much  consisteth  in  a  due 
fulfilling  of  that  trust  which  is  committed  to  any.  The 
servants  that  improved  their  talents,  according  to  that 
which  their  master  who  appointed  them  expected  of 
them,  aro  accounted  and  called  faithful.  Mat.  xxv. 
21,  23. 

Faithfulness  is  opposed  to  deceitfuluess  ;  a  faithful 
man  will  not  deceive  him  that  trusts  him.  If  he  do, 
he  is  not  counted  faithful. 

Christ,  in  manifesting  his  faithfulness,  had  his  eye 
especially  upon  '  him  that  appointed  him.'  He  was 
faithful  to  him.     His  care  was  to  approve  himself  to 


Ver.  2.] 


GOUGE  ON  HEBREWS. 


him.  This  was  his  care  in  his  very  youth  :  '  I  must 
be  about  my  Father's  business,'  saith  he,  Lukeii.  49. 
So  the  like  in  his  man-age  :  '  I  must  work  the  work 
of  him  that  sent  me  while  it  is  day,'  John  ix.  4  ;  yea, 
in  the  last  act  of  his  life,  while  be  was  drinking  his 
bitter  cup,  he  thus  saith  to  his  Father,  'Not  as  I  will, 
but  as  thou  wilt,'  Mat.  xxvi.  39. 

1.  He  did  bear  such  respect  to  his  Father  as  in  all 
things  he  sought  to  please  him  :  '  For  I  came  down 
from  heaven,'  saith  he,  '  not  to  do  mine  own  wiU,  but 
the  will  of  him  that  sent  me,'  John  vi.  38. 

2.  He  knew  that  he  was  to  give  an  account  to  his 
Father,  which  he  did  in  the  latter  end  of  his  life,  John 
svii.  4,  &c. 

3.  He  had  a  great  desire  to  approve  himself  unto 
his  Father.  His  Father  said  to  him,  'Behold  my 
Bervant  whom  I  uphold,  mine  elect  in  whom  my  soul 
delighteth,'  Isa.  xlii.  1.  His  desire,  therefore,  was  to 
be  in  the  number  of  those  to  whom  his  Father  saith, 
'  Well  done,  thou  good  and  faithful  servant,'  &c.,  Mat. 
XXV.  21. 

This  is  a  strong  prop  to  our  faith  ;  for  hereby  we 
may  be  assured  that  what  Christ  doth  will  be  accepted 
of  his  Father,  in  that  he  did  it  according  to  his 
Father's  will,  to  whom  he  was  faithful.  Now,  what 
Christ  did  as  mediator,  he  did  for  us,  and  we  reap  the 
benefit  thereof. 

Herein  is  Christ  a  pattern,  as  to  all  others  who  de- 
sire to  approve  themselves  to  God,  so  to  ministers 
especially,  whom  Christ  as  a  prophet  hath  left  in  his 
stead.  We  therefore  must  be  faithful  to  him  that 
hath  appointed  us.  Herein  shall  we  walk  worthy  of 
the  Lord  unto  all  well-pleasing,  Col.  i.  10.  For  this 
end  observe  these  few  rules : 

1 .  Be  careful  thyself  to  do  what  the  Lord  hath  ap- 
pointed thee  to  do,  and  put  it  not  off  to  others.  We 
must  every  one  give  an  account  of  such  as  are  com- 
mitted to  our  charge,  Ezek.  iii.  17,  &c  ;  Heb.  xiii. 
17 ;  1  Peter  v.  2,  4.  The  good  shepherd  knoweth 
his  own  sheep,  and  goeth  before  them,  John  x.  4. 

2.  Deliver  nothing  but  what  thou  hast  received 
from  the  Lord. 

3.  Conceal  nothing  that  thou  bast  received,  but  de- 
clare the  whole  counsel  of  God. 

4.  Declare  God's  word  as  the  word  of  God. 

Of  the  three  last  points,  see  The  Whole  Armour  of 
God  on  Eph.  vi.  19,  sees.  181-183. 

5.  Seek  not  to  please  men.  '  If  I  yet  pleased  men,  I 
should  not  be  the  servant  of  Christ,'  Gal.  i.  10.  So 
contrary  is  man's  humour  to  God's  will,  as  both  can- 
not w^ell  be  pleased. 

G.  So  order  all  as  God  may  bo  glorified.  This 
must  be  preferred  before  thine  own  profit  and  praise. 

Sec.  33.  Of  Christ's  deputation  to  his  prophcliccd 
offue. 

The  Greek  word  translated  appointed,  properly  sig- 
nifieihmade,To/^(ra»r;.     Hereupon  the  Arians  produce 


this  text  to  prove  that  Christ  as  God  was  made,  and 
that  he  was  not  God  eternal. 

Sundry  answers  may  be  given  to  this  cavil. 

1.  The  apostle  doth  not  here  speak  of  Christ's 
divine  nature,  but  of  his  prophetical  office. 

2.  The  word  here  used  "3-w£/"v,  doth  not  always  sig- 
nify to  give  a  being  to  a  thing,  but  sometimes  to  depute 
and  advance  to  a  place  or  office.  The  word  which  in 
Hebrew  answereth  to  this,  nE'JJ,  fecit,  and  which  the 
LXX  do  translate  with  this  word,  is  thus  fitly  ex- 
pressed in  our  English,  '  The  Lord  that  advanced, 
ncy,  0  Toirjda;,  Moses  and  Aaron,'  1  Sam.  xii.  6.  Where 
the  apostle  saith,  that  God  '  made,  I'rroirigi,  Jesus 
Lord,'  Acts  ii.  36,  he  meaneth  that  he  appointed  him 
to  be  a  Lord  ;  therefore  he  thus  espresseth  the  same 
point  in  another  place:  '  Him  hath  God  exalted,  V'l^afi, 
to  be  a  Prince,'  Acts  v.  31.  It  is  in  common  speech 
of  him  that  advanceth  another  to  a  dignity  usually 
said,  he  made  him  such  and  such  a  man. 

3.  This  that  is  here  said  of  God's  makinij  Christ, 
hath  reference  to  the  former  verse,  and  in  special  to 
these  two  ofiioes,  apostle,  high  priest.  These  being 
here  understood  or  again  repeated,  will  make  the 
sense  clear,  thus,  '  who  was  faithful  to  him  that  made 
him  an  apostle  and  high  priest.' 

It  is  God  the  Father  that  is  here  said  to  make  or 
appoint  Christ,  as  it  is  more  fully  expressed,  Heb.  v. 
5.  This  being  applied  unto  God  the  Father,  puts  it 
out  of  all  doubt  and  question,  that  Christ  himself 
was  deputed  to  the  offices  which  he  did  undertake. 
He  did  not  of  himself  thrust  himself  into  them.  This 
was  expressly  proved  to  have  relation  to  Christ's  royal 
function  out  of  the  mentioned  phrase,  'Thy  God  hath 
anointed  thee,'  Chap.  i.  9,  Sec.  119.  It  is  also  as 
expressly  proved  of  his  priestly  function,  Heb.  v.  5. 

Here  this  is  in  particular  applied  to  his  prophetical 
office. 

Of  his  immediate  calling  thereto,  see  Sec.  24. 

These  phrases,  'God  gave  his  Son,'  John  iii.  16  ; 
'  sent  Lim,'  John  iii.  34  ;  anointed  him,'  Luke  iv.  18, 
and  such  like,  give  evident  proof  of  the  point. 

Hereof,  that  all  might  take  more  distinct  notice, 
Christ  himself  oft  maketh  mention  of  doing  his  will 
that  sent  him,  John  iv.  34,  and  v.  30,  and  vi.  38,  and 
ix.  4. 

1.  This  was  an  encouragement  unto  Cluist  himself 
to  go  on  in  his  work,  because  God  appointed  him 
thereto,  John  iii.  84. 

2.  It  was  a  great  inducement  to  others  to  attend 
upon  his  ministry,  and  well  to  heed  it,  John  xi.  42, 
and  xii.  44,  45,  and  xiii.  20. 

3.  It  was  a  warrant  and  defence  to  Christ  against 
his  adversaries'  oppositions,  John  v.  23,  and  vii.  16. 

Ohj.  The  person  here  said  to  be  appointed  is  true 
God  ;  how  then  could  he  be  deputed  to  this  or  that  ? 

Ans.  1.  One  person  may  send  another,  as  the  first 
person  may  send  the  second,  and  the  lu-st  and  second 
the  third.     Indeed,  they  are  all  equal,  Philip,  ii.  6 ; 


GOUGE  ON  HEBREWS. 


[ClIAP.  III. 


but  by  a  mutual  consent  one  equal  may  be  sent  of 
another,  John  xvi.  20. 

2.  The  Son,  by  assuming  man's  nature  and  sundry 
offices,  made  himself  in  those  respects  inferior  to  his 
Father,  John,  xiv.  28.  And  in  this  especial  respect 
was  Christ  appointed  by  God. 

This  gives  us  just  cause  to  accept  Christ  for  our 
prophet,  and  every  way  to  esteem  him  as  a  prophet, 
because  the  Father  appointed  him,  '  Ho  that  receiveth 
me,'  snith  Christ,  '  receiveth  him  that  sent  mc,'  John 
xiii.  20.  Of  particular  duties  concerning  this  point, 
see  Sec.  2G. 

Sec.  34.   Of  God's  appoinliiip  ministers. 

That  which  is  here  said  of  the  warrant  that  Christ 
had  for  his  function,  may  be  extended  to  all  others' 
functions,  specially  in  the  church  of  God  ;  and  therein 
most  of  all  to  ministers  of  the  word,  for  it  is  such  a 
function  that  is  here  intended  whereunto  God  appointed 
Christ.  It  is  God's  appointment  that  makes  a  true 
minister  :  '  No  man  taketh  this  honour  unto  himself, 
but  be  that  is  called  of  God,'  Heh.  v.  4.  Ordinary 
and  extraordinary  ministers  under  the  law  and  gospel 
were  thus  proved  to  be  true  ministers.  The  apostle 
exemplifieth  this  in  Aaron,  Heb.  v.  4.  Abijah  herein 
made  a  difference  betwixt  the  true  priests  and  Levites, 
which  served  in  the  temple,  and  those  false  priests 
which  Jeroboam  made,  2  Chron.  xiii.  9, 10.  They  were 
appointed  by  God,  but  not  these.  Hereby  also  extra- 
ordinary prophets  justified  their  ministry,  Jer.  xvii.  16, 
Amos  vii.  15  ;  so  likewise  did  the  apostles,  Eom.i.  1, 
1  Pet.  i.  1  ;  the  ministry  of  Timothy  is  so  justified, 
1  Tim.  iv.  14.  This  warrant  have  the  ordinary  minis- 
ters of  the  New  Testament,  Eph.  iv.  11. 

The  Lord  is  the  high  supreme  Sovereign  and  chief 
Governor,  as  in  the  world,  so  especially  in  the  church. 
He  thereupon  hath  power  to  order  and  dispose  plnces 
and  functions  as  he  pleasetb.  Among  men,  they  who 
are  appointed  by  their  sovereign  to  such  or  such  an 
office,  have  a  right  unto  it ;  so  in  a  family,  they  who 
are  appointed  by  the  chief  governor  thereof.  Much 
more  they  who  are  appointed  by  the  Lord,  for  none 
Lave  such  an  absolute  sovereignty  as  he. 

What  may  we  now  think  of  the  manifold  functions 
that  are  usurped  in  the  church  of  liome  ?  Did  God 
ever  appoint  a  pope  to  be  an  universal  bishop  and  head 
over  the  whole  church  ?  Did  God  ever  appoint  car- 
dinals in  bis  church  ?  or  abbots,  or  priors,  or  friars,  or 
monks,  or'Jesuits,  or  sacrificing  priests,  or  any  other 
ministerial  functions  besides  pastors  and  teachers  ? 

What  may  we  think  of  such  women  as  presume  to 
preach  in  public  ?  Did  that  God  (who  by  the  mouth 
of  his  apostle  said  once  and  again,  '  It  is  not  per- 
mitted unto  women  to  speak  or  to  teach,'  1  Cor.  xiv. 
84,  1  Tim.  ii.  12),  did  he  appoint  such? 

Did  God  appoint  boys,  serving  men,  tradesmen, 
Boldiers,  or  other  like  persons,  who  never  understood 
tongues,  arts,  no,  nor  the  body  of  divinity,  upon  a 


mere  pretence  of  '  gifted  brethren,'  to  be  ministers  of 
Christ,  and  stewards  of  the  mysteries  of  God  ? 

Sec.  35.  Of  such  ordinary  ministers  as  under  tlie 
gospel  are  appointed  bij  God. 

There  are  three  especial  points  that  do  demonstrate 
a  ministerial  function  to  be  appointed  of  God. 

1 .  The  kind  of  ministry. 

2.  Ability  to  perform  it. 

3.  A  due  setting  apart  thereto. 

The  kind  of  an  ordinary  ministerial  function  in  the 
New  Testament  is  expressed  under  these  two  words 
'  pastors,  teachers,'  Eph.  iv.  11  ;  both  these  are  some- 
times comprised  under  the  word  teachcis,  1  Cor.  xii. 
28,  29.  Answerably  tbcy  are  both  exercised  by  one 
man,  who  is  both  the  pastor  and  teacher  of  one  con- 
gregation. 

Their  duties  are  thus  distinguished  :  '  He  that 
teacheth  let  him  wait  on  teaching,  he  that  exhorteth 
on  exhortation,'  Rom.  xii.  7,  8. 

Though  these  be  the  principal  acts  of  pastors  and 
teachers,  j'et  the  Lord  seeing  it  meet  to  add  seals, 
which  are  the  sacraments,  to  his  word,  hath  committed  to 
these  ministers  the  administration  of  those  sacraments, 
Mat.  xxviii.  19,  1  Cor.  xi.  27.  God  hath  also  com- 
mitted to  them  the  keys,  that  is,  the  censures  of  the 
church.  Mat.  xvi.  19.  ' 

2.  A  gift  and  ability  for  performing  those  functions 
is  given  by  God  to  those  whom  he  appoints  ;  so  as 
that  which  the  apostle  saith  of  himself  may  be  applied 
to  all  true  ministers  appointed  of  God, '  God  hath  made 
us  able  ministers  of  the  New  Testament,'  2  Cor.  iii.  6. 

The  ability  which  God  in  this  kind  giveth,  is, 

(1.)  To  open  the  true  and  plain  meaning  of  the 
Scripture. 

(2.)  To  declare  the  fundamental  points  of  true 
religion. 

(3.)  To  refute  errors  and  heresies  contrary  there- 
unto. 

(4.)  To  make  fit  application,  by  exhortation,  per- 
suasion, consolation,  reprehension,  &c. 

(5.)  The  gift  of  prayer  may  be  added  hereunto. 

3.  For  a  right  setting  apart  to  a  ministerial  func- 
tion, these  particulars  are  warranted  by  God's  word. 

(1.)  That  a  testimony  be  given  of  theii-  godly  and 
sober  life  ;  '  He  must  have  a  good  report  of  them 
which  are  without,'  1  Tim.  iii.  7. 

(2.)  That  examination  be  made  of  his  gifts.  This 
the  apostle  implieth  under  this  phrase,  '  Lay  hands 
suddenly  on  no  man,'  1  Tim.  v.  22.  The  church  of 
Epbesus  is  commended  for  trying  ministers,  Kev. 
xii.  2.  lu  this  case  they  must  be  examined  about 
their  ability  in  tongues,  arts,  grounds  of  divinity,  yea, 
and  about  the  true  grace  of  God  in  them. 

(3.)  That  exhortation  bo  given  them  faithfully  to 
discharge  their  function.  Christ  gave  exhortation  and 
direction  to  his  disciples  when  he  sent  them  out  to 
preach.  Mat.  x.  5. 


2.] 


GOUGE  ON  HEBREWS. 


213 


(4.)  That  invocation  be  made  for  God's  blessings 
on  them.  Prayer  was  made  for  Barnabas  and  Saul 
■when  they  were  sent  forth  '  to  the  work  whereunto 
the  Holy  Ghost  called  them,'  Acts  xiii.  2,  3. 

(5.)  That  they  be  publicly  set  apart  by  other  minis- 
ters, and  that  with  imposition  of  hands,  1  Tim.  iv. 
14,  and  v.  22. 

(6.)  That  all  these  be  done  in  a  solemn  assembly, 
where  there  may  be  many  witnesses,  and  many  may 
join  in  craving  a  blessing.  The  apostles  '  ordained 
elders  in  every  church,'  Acts  xiv.  23. 

(7.)  That  the  day  of  ordination  be  a  day  of  humilia- 
tion and  of  fasting,  to  sharpen  our  prayers  the  more 
thereby.  Acts  xiii.  3,  and  xiv.  23. 

If  to  those  there  be  added  on  the  ministers'  part  a 
faithful  execution  of  their  function  (which  God  testi- 
fieth  concerning  Moses,  Num.  xii.  7)  ;  and  if  withal 
the  efficacy  of  God's  power  accompany  their  ministry, 
then  is  a  farther  stamp  and  seal  for  coniirmation 
thereof  added.  The  apostle  much  presseth  this  for 
confirmation  of  his  own  ministry,  Eph.  iii.  7,  2  Cor. 
iii.  8,  1  Cor.  ix.  1.  It  cannot  be  avouched  that  this 
efficacy  is  alwaj-s  alike  ;  in  some  it  is  more  powerful, 
in  some  less  ;  but  where  there  is  an  apparent  efficacy 
and  blessing,  there  is  a  confirmation  of  that  ministry. 

If  all  the  fore-mentioned  points  be  applied  to  the 
ministers  of  reformed  churches,  and  in  special  to  the 
ministers  of  the  church  in  England,  we  shall  find 
them  to  be  appointed  of  God  ;  answerably  they  ought 
to  be  esteemed  ;  in  testimony  of  a  good  esteem  of 
them  we  must, 

1.  Bless  God  for  the  ministry  we  have,  Rom.  s.  15. 

2.  Attend  on  their  ministry.  Acts  xvi.  14. 

3.  Forsake  them  not,  Heb.  x.  25. 

4.  Pray  for  them,  Eph.  vi.  19. 

5.  Be  subject  to  them,  Heb.  xiii.  17. 

6.  Respect  them  as  God's  ministers,  1  Cor.  iv.  1. 

7.  Grudge  not  their  maintenance,  1  Cor.  ix.  7,  14. 

Sec.  36.   Of  comparing  Moses  and  Christ. 

The  apostle  proceedeth  to  amplify  the  faithfulness 
of  Christ  by  resembling  it  to  the  faithfulness  of  Moses, 
yet  so  as  he  doth  also  much  prefer  Christ  before  Moses, 
ver.  3,  &c. 

Herein  we  may  observe  the  wisdom  of  the  apostle, 
who  maketh  choice  of  such  a  pattern  as  was  among 
the  Hebrews,  to  whom  he  wrote,  in  highest  account. 
'  Ye  trust  in  Moses,'  saith  Christ  to  the  Jews,  John 
V.  45  ;  '  We  are  Moses'  disciples,'  say  the  Jews  of 
themselves,  and  '  we  know  that  God  spake  unto  Moses,' 
John  ix.  28,  29.  Moses  his  faithfulness  was  expressly 
commended  by  God,  Num.  xii.  7  ;  and  it  was  much 
celebrated,  and  held  to  be  the  best  pattern.  Now,  when 
they  should  liear  that  Christ  was  no  whit  inferior  to 
Mjses,  but  in  sundry  respects  more  excellent,  they 
could  not  but  have  their  hearts  raised  to  an  high 
esteem  of  Christ. 

The  apostle  gives  Moses  his  due,  ai 


Christ  to  him  to  avoid  envy  and  to  gain  credence  ;  yet 
also  he  extols  Christ  above  Moses,  to  draw  them  from 
Moses  to  Christ,  from  the  law  to  the  gospel.  See 
Sec.  45. 

We  may  learn  hereby,  as  we  have  occasion  to  com- 
pare things,  not  to  withdraw  true  praise  from  any,  but 
to  give  to  every  one  their  right.  This  is  to  be  done 
in  comparing  persons,  calhngs,  or  anything  else. 
Many  offend  in  the  contrary  ;  they  will  dispraise  some 
persons  and  callings  to  extol  others  the  more. 

Sec.  37.  Of  the  meaning  of  these  words,  '  Hoses  in 
all  his  house.' 

The  name  Moses  was  given  to  the  man  here  spoken 
of  by  Pharaoh's  daughter,  because  (saith  she)  '  I  drew 
him  out  of  the  water,'  Exod.  ii.  10.  For  that  name 
is  derived  from  a  verb  that  signifieth  to  draw  out, 
nL"D,  I'.vtia.rit,^  and  that  out  of  waters,  Ps.  xviii.  16. 

God  appointed  Moses  to  be  the  chief  governor  over 
his  people.  Acts  vii.  35,  who  are  comprised  under  this 
word  house  ;  for  it  is  metonymically  here  taken,  an 
house  for  the  inhabitants  in  a  house,  which  are  ordi- 
narily called  a  family.  Therefore,  by  way  of  exposi- 
tion, it  is  said,  '  whose  house  we  are,'  ver.  6.  Thus 
also  Christ  is  said  to  be  '  over  the  house  of  God,' 
Heb.  X.  21  ;  and  the  church  is  said  to  be  '  the  house 
of  God,'  1  Tim.  iii.  15  ;  and  judgment  is  said  to 
'  begin  at  the  house  of  God,'  1  Peter  iv.  17,  that  is, 
the  people  of  God. 

This  relative,  aJroD,  his,  hath  reference  to  God, 
comprised  under  this  phrase,  '  that  appointed  him  ;' 
for  Moses  was  but  a  servant  in  the  house,  ver.  5. 
Therefore  the  house  was  not  his. 

I  will  not  deny  but  that  this  relative  may  also  have 
reference  to  Christ,  who  is  resembled  to  Moses,  and 
intended  under  this  phrase,  '  who  was  faithful.'  Be- 
sides, it  is  afterwards  said,  that  '  Christ  as  a  Sou  was 
over  his  own  house,  whose  house  we  are,'  ver.  6. 
But  betwixt  these  there  is  no  discrepancy,  for  the 
Father  and  Son  are  one  God,  and  the  same  things  are 
oft  attributed  to  both,  John  v.  17. 

This  reference  declareth  the  reason  that  moved 
Moses  to  be  so  faithful,  namely,  because  the  house  in 
which  he  was  appointed  a  steward  was  God's  house  ; 
the  people  over  whom  he  was  set  were  God's  people. 
In  this  respect  he  wished  that  they  were  all  prophets, 
because  they  were  the  Lord's  people.  Num.  si.  29. 
He  earnestly  desired  that  a  good  governor  might  suc- 
ceed him,  '  that  the  congregation  of  the  Lord  be  not 
as  sheep  which  have  no  shepherd,'  Num.  xxvii.  17. 

To  amplify  his  care  in  this  respect,  this  general 
particle  all,  iv  oKui,  is  added  ;  for  Moses  was  both  a 
civil  and  an  ecclesiastical  governor  ;  he  was  a  prince 
and  a  prophet,  Acts  vii.  35,  37.  He  du-ected  the 
people  both  concerning'their  dealing  one  with  another, 
and  also  concerning  their  worshipping  of  God.  His 
faithfulness  was  manifested  in  both  ;  in  the  things 
'  See  the  ChurcKa  Conquest,  on  Exod.  s^'i.  9,  sec.  5. 


GOUGE  ON  HEBREWS. 


[ClIAP.  III. 


concerning  God  and  his  service,  and  in  the  things 
concerning  the  people  and  their  welfare.  This  is  a 
great  amplification  of  his  faithfulness. 

Faithfulness  in  Moses  was  the  more  commendable, 
because  he  was  entrusted  with  the  dispensation  of  all 
God's  counsel  to  that  people.  What  Moses  spake 
not,  was  taken  to  bo  not  of  God.  See  Chap.  vii.  14, 
Sec.  76. 

Sec.  38.   Of  resemblance  hctwixt  unequah. 

Concerning  the  resemblance  here  made  betwixt 
Christ  and  Moses,  a  doubt  arises  how  the  less  can 
illustrate  the  greater  ;  how  Christ's  faithfulness  can 
be  amplified  by  Moses  his  faithfulness. 

Ans.  ].  Unequals  may  be  compared  in  quality  and 
likeness,  though  not  in  equality.  Thus  there  are 
many  resemblances  betwixt  the  Creator  and  creatures. 

2.  To  such  as  are  better  acquainted  with  the  less 
than  with  the  greater,  the  less  may  illustrate  the 
greater.     If  a  man  have  all  his  life  been  enclosed  in  a 


dark  dungeon,  where  he  never  saw  the  light  of  snn  or 
day,  but  only  used  candle-light,  by  that  canlle-light 
one  may  set  out  the  excellency  of  the  light  of  the  snn. 
Thus  the  faithfulness  of  Moses  being  better  known  to 
the  Jews  than  Christ's  faithfulness  to  them,  it  may  be 
amplified  by  resembling  it  to  Moses  his  faithfulness  ; 
therefore  he  preSxeth  this  emphatical  particle,  xal, 
alsn,  or  even. 

3.  That  which  the  apostle  addeth  of  Christ's  excel- 
lency above  Moses,  ver.  3,  doth  further  clear  the 
doubt,  for  it  sheweth  that  Christ  was  not  only  like  to 
Moses,  even  in  Moses  his  chiefest  excellency,  but  also 
infinitely  surpassed  him.     See  See.  45. 

That  we  may  the  better  discern  how  fitly  the  apostle 
hath  brought  in  this  resemblance,  we  will  set  down 
particular  instances  of  Moses  his  faithfulness,  and  that 
throughout  the  whole  course  of  his  life,  and  withal 
shew  how  in  every  particular  Christ  was  as  faithful  as 
Moses. 


Sec.  39.   OJ  Moses's  and  Christ's  faithfulness  compared  together. 


1.  Moses  would  not  be  corrupted  nor  detained  from 
God's  house  (I  mean   from  God's   people)  by  the 

enticements  that  the  world  afforded,  namely, 
promotions,  profits,  and  pleasures  of  Egypt,  Heb. 
xi.  24-26. 

2.  Nor  the  pride,  nor  the  stout  heart,  nor  the  threats 
of  Pharaoh,  could  kecpMoses  from  declaring  the  Lord's 

unto  him,  Exod.  v.  1,  &c. 


3.  The  murmuring  of  the  people  over  whom  Moses 
was  set,  kept  not  him  from  seeking  their  good,  Exod. 
xiv.  12,  13,  and  xvi.  6,  7. 

4.  Moses  had  his  warrant  for  all  that  he  did  from 
God,  that  appointed  him,  both  in  regard  of  the  things 
which  he  did,  and  also  of  the  manner  of  doing  them. 
For  proof  hereof,  compare  Exod.  xxv.  26,  &c.,  where 
the  charge  is  given,  with  Exod.  xxxv.  36,  &c.,  where 
the  execution  of  the  charge  is  set  down. 

6.  Moses  faithfully  delivered  all  things  that  were 
given  him  in  charge,  whether  they  were  great  or  small, 
pleasing  or  displeasing,  to  the  people,  Exod.  xxxiii.  3. 

6.  When  Moses  had  no  express  direction  in  a  par- 
ticular case  from  the  Lord,  he  inquired  of  the  Lord, 
and  waited  for  an  answer,  Num.  ix.  8,  and  xv.  34, 
Lev.  xxiv.  12. 

7.  When  Moses  hoard  better  advice  than  himself 
had  first  conceived,  and  perceived  it  to  be  agreeable 
to  God's  will,  he  followed  it,  Exod.  xviii.  19,  itc. 

8.  Moses  envied  not  at  any  on  whom  the  Lord 
bestowed  the  same  gift  that  he  had.  Num.  xi.  29. 

9.  Moses  strained  himself  to  the  uttermost,  yea, 
.and  beyond  his  strength,  to  do  good  to  the  people  that 
were  under  his  charge,  Exod.  xviii.  18. 

10.  Moses  had  respect  to  every  one  in  the  house  or 


1.  Christ  left  the  glory  of  heaven  to  redeem  his 
church  :  '  Ye  know  the  grace  of  our  Lord  Jesus  Christ, 
that  though  he  was  rich,  yet  for  your  sakes  he  became 
poor,'  2  Cor.  viii.  9. 

2.  Christ  was  not  terrified  by  the  threats,  plots,  and 
practices  of  priests,  scribes,  pharisees,  rulers  of  the 
Jews,  Herod,  or  any  others,  Luke  xiii.  32,  John  vii. 
28,  &c. 

3.  Christ  endured  the  contradiction  of  sinners 
against  him,  Heb.  xii.  3. 

4.  Christ  thus  saith  of  himself,  '  The  Son  can  do 
nothing  of  himself,  but  what  he  seeth  the  Father  do,' 
John  V.  19 ;  and  again,  '  I  came  down  from  heaven 
not  to  do  mine  own  will,  but  the  will  of  him  that  sent 
me,'  John  vi.  38. 

5.  Christ  thus  saith  of  himself  to  the  Father,  '  I 
have  given  unto  them  the  words  which  thou  gavest 
unto  me ;'  'I  have  declared  unto  them  thy  name,  and 
will  declare  it,'  John  xvii.  8,  2G. 

6.  Christ  needed  not  this,  for  '  in  him  were  hid  all 
the  treasures  of  wisdom  and  knowledge,'  Col.  ii.  3. 
If  he  had  needed,  he  would  have  inquired. 

7.  So  wise  was  Christ,  as  he  ordered  all  things  to 
the  best,  so  as  he  needed  no  better  advice  than  his 
own.     He  was  wisdom  itself. 

8.  Christ  gave  such  gifts  to  others  as  himself  had, 
Mat.  X.  1,  John  xvi.  15,  and  xx.  21,  22. 

9.  Christ's  .ngony  sheweth  that  he  put  forth  his 
utmost  for  his  church's  good,  Luke  xxii.  42-44. 

10.  In  Christ  all  are  one,  free  or  bond.  Gal.  iii.23. 


Ver.  3.] 


GOUGE  ON  HEBREWS. 


215 


congregation  of  Israel,  whether  princes  or  people,  great 
or  mean ;  he  was  no  respecter  of  persons.  He  gave 
this  charge  to  others,  as  he  practised  it  himself,  Deut. 
i.  16,  17. 

11.  Moses  was  careful  for  his  posterity,  and  for  the 
welfare  of  God's  people  that  should  live  after  him. 
Witness  the  many  prayers  he  made,  and  directions 
which  he  gave  for  this  end,  and  in  particular  his 
care  for  a  good  governor  to  succeed  him.  Num. 
xxvii.  16. 


11.  The  commandments  which  Christ  gave  to  the 
apostles,  and  the  things  pertaining  to  [the]  kingdom  of 
God,  of  which  he  spake  after  his  resurrection,  Acts  i. 
2,  3,  demonstrate  his  care  for  future  times. 


Sec.  40.   Of  heing  faithful  like  Christ  and  Moses. 

The  fore-mentioned  branches  of  the  faithfulness  of 
Moses  and  of  Christ  are  not  only  for  our  instruction 
in  those  things  that  belonged  to  them,  but  also  for  our 
direction,  that  we  also  may  be  like  unto  them  both,  as 
they  were  like  one  another.     This  that  we  may  be, 

1.  We  must  take  heed  that  we  be  not  entangled 
with  the  world,  with  the  profits,  honours,  and  delights 
thereof.  Those  are  sore  temptations.  They  were  the 
last  wherewith  Satan  assaulted  Christ,  Mat.  iv.  8,  9; 
that  old  disciple  Demas  was  beguiled  herewith,  2  Tim. 
iv.  10. 

2.  We  may  not  fear  the  face  of  man,  Luke  ii.  4 ; 
if  we  do,  we  shall  hardly  do  any  good  thing. 

3.  We  may  not  regard  people's  murmurings  ;  they 
are  for  the  most  part  so  blind,  as  they  see  not  their 
own  good.  We  must  more  respect  this  good  than 
then-  displeasure. 

4.  AVe  must  have  our  warrant  from  God  for  what 
we  teach  others,  lest  for  doctrines  we  teach  the  com- 
mandments of  men. 

5.  We  may  not  conceal  any  truth  of  God  upon  by 
and  undue  respects ;  when  we  are  not  fully  resolved 
of  a  case,  we  must  consult  with  God's  word,  Isa.  viii. 
20,  Ps.  cxis.  24. 

6.  We  must  follow  better  advice  when  it  is  given, 
and  not  to  be  too  stiff  and  peremptory  in  our  own 
opinion.  Job  xxxi.  13,  2  Kings  v.  14,  1  Sam.  xxv. 
32,  &c. 

7.  AVe  may  not  envy  at  the  gifts  which  God  be- 
stoweth  on  others,  but  rather  rejoice  thereat. 

8.  AVe  must  not  be  slothful,  but  put  forth  our 
strength  to  the  utmost. 

9.  AVe  may  not  be  respecters  of  persons,  James  ii. 
1 ;  we  must  impartially  do  good  to  all  of  all  sorts. 

10.  AA'^e  must  be  careful  of  our  posterity',  and  for 
the  future  estate  of  the  church,  and  that  by  prayer,  by 
well  instructing  the  younger  sort,  and  by  providing 
successors. 

Sec.  41.  Of  the  dependence  of  the  third  verse  on  the 
former. 

\er.  8.  For  this  man  iias  counted  worthy  of  more 
f/lory  than  Moses,  inasmuch  as  he  who  hath  builded  the 
house  liath  more  glory  than  the  house. 

Here  the  apostle  begins  to  prefer  Christ  before 
Moses.     This  he  doth  under  two  metaphors ;  the  first 


is  taken  fi-om  a  builder  and  a  house,  in  this  and  the 
next  verse. 

The  first  particle  whereby  this  dissimilitude  is 
brought  in,  sheweth  that  it  dependeth  upon  some- 
thing that  went  before  as  a  cause  or  reason  thereof; 
for  it  is  a  causal  particle,  for.  It  cannot  with  any 
good  congruity  have  reference  to  the  words  imme- 
diately going  before.  AVhat  consequence  can  there  be 
in  this,  Christ  was  like  to  Moses,  for  he  was  worthy 
of  more  honour ;  but  if  it  have  reference  to  all  that 
went  before,  especially  to  the  exhortation  in  the  first 
verse,  '  Consider  the  apostle  and  high  priest,'  &c.,  the 
consequence  will  be  very  clear  ;  even  thus.  Consider 
the  apostle  and  high  priest  that  was  faithful  as  Moses, 
for  he  is  more  excellent  than  Moses. 

Hence  it  will  follow,  that  Christ's  excellency  is  of 
force  to  draw  our  minds  and  hearts  after  him.  This 
argument  is  oft  used  by  the  prophets,  who  use  to  set 
out  God's  excellency  above  idols,  above  men,  above 
all  creatures,  for  this  very  end,  to  withdraw  the  hearts 
of  people  from  doating  upon  idols,  and  placing  confi- 
dence in  man,  or  in  any  other  creature,  unto  God 
himself.  This  may  be  a  general  use  of  all  that  hath 
or  may  be  spoken  of  Christ's  excellency.  See  Chap, 
ii.  1,  Sec.  2.     See  also  Sec.  23  of  this  chapter. 

Sec.  42.  Of  the  meaning  of  these  words,  '  counted 
worthy.' 

This  noun  is  the  interpretation  of  one  Greek  par- 
ticle, oJtiij,  which  is  a  relative  pronoun,  and  properly 
signifieth  no  more  than  this  or  he ;  but  it  being '  of 
the  masculine  gender,  the  word  man  is  frequently 
joined  with  it  to  shew  the  meaning  of  it.  Sometimes 
even  in  Greek,  the  word  man  is  expressed,  as  Mark  xv. 
39,  6  aiiS^uTTog  oJrog ;  John  is.  16,  oJtoq  6  avi^wro;. 
It  is  used  sometimes  by  way  of  excellency,  as  Heb.  vii. 
4,  Luke  xxiii.  41,  and  sometimes  by  way  of  derision 
and  scorn,  as  Mat.  xxvii.  47.  In  this  sense  it  is  oft 
thus  translated ;  '  This  fellow,'  Mat.  xii.  24,  Acts  xviii.l3. 

Here  it  is  taken  in  the  better  sense  by  way  of  ex- 
cellency and  eminency. 

The  word,  ri^iarai,  translated  '  counted  worthy,' 
sometimes  intends  a  grace  and  favour,  as  when  it  ig 
applied  to  God  in  reference  to  men.  Thus  mention 
is  made  of  God's  counting  us  '  worthy  of  his  calling,' 
2  Thes.  i.  11.  Sometimes  it  signifieth  a  due,  a  desert, 
1  See  Chap.  vii.  4,  Sec.  31. 


Cioror-,  ON  hkhiikw; 


[CllAI-.  III. 


a  worth  in  the  thing  or  person  accounted  worthy. 
Thus  it  is  here  used.  Christ  was  indeed  worthy  of 
all  glory,  for  ho  was  '  the  brightness  of  the  glory  of 
his  lather,'  Ileb.  i.  3. 

This  word  is  here  fitly  used  to  shew,  that  the  worth 
in  him  was  so  evident  and  conspicuous  as  he  could 
not  but  be  accounted  a  worthy  one. 

The  word  accounted  iivrllnj  may  have  reference  to 
God  or  man. 

To  God,  who  thoroughly  knew  the  difference  be- 
twixt Jesus  his  Sou  and  Moses  his  servant. 

To  man,  namely,  to  such  men  as  are  of  the  church, 
who  are  well  instructed  and  informed  in  the  excel- 
lency of  Christ  and  meanness  of  the  best  men,  and 
thereupon  will  account  him  worthy  of  more  glory  than 
Moses,  though  Moses  among  mere  men  was  a  most 
excellent  one. 

The  verb  being  set  down  in  the  passive  voice — '  was 
counted  worthy,' — and  no  distinct  mention  of  any  in 
particular  that  so  accounted  him,  it  may  be  referred 
either  to  God  or  man,  or  rather  to  both,  yea,  and  to 
angels  too  ;  for  by  God,  angels,  and  men,  even  by  all 
that  have  understanding  and  a  right  knowledge  of 
Christ,  is  Christ  accounted  worthy  of  more  glory  than 
any  mere  creature  whatsoever. 

Sec.  43.   Of  counting  Christ  Kortluj  of  t]loiy. 

That  which  Christ  is  here  said  to  be  worthy  of,  is 
gloq/.  Of  the  derivation  and  notation  of  the  Greek 
word  translated  nlori/,  and  of  the  difference  of  it  from 
the  other  word  following,  translated  honour,  see  Chap, 
ii.  7,  Sec.  GO. 

Here  it  intendeth  that  Christ  is  worthy  to  be  well 
spoken  of,  to  be  praised,  and  to  have  his  name  every 
way  celebrated.  The  apostle  saith  of  '  elders  that 
rule  well,  especially  they  that  labour  in  the  word  and 
doctrine,'  that  they  are  to  be  '  counted  worthy  of 
double  honour,'  1  Tim.  v.  17.  Never  did  any  elder 
rule  so  well,  nor  so  labour  in  the  word  and  doctrine 
as  Christ;  he  therefore,  above  all,  is  to  be  counted 
worthy  of  glory.  If  servants  must  '  count  their  own 
masters  worthy  of  all  honour,  that  the  name  of  God 
and  his  doctrine  be  not  blasphemed,'  1  Tim.  vi.  1, 
how  much  more  ought  ever}'  one  of  us  that  are  ser- 
vants to  this  high  supreme  Lord,  who  is  in  special  man- 
ner our  own  Master,  count  him  worthy  of  all  honour. 
Assuredly  the  name  of  God  and  his  doctrine  will 
exceedingly  be  blasphemed  if  we  do  it  not.  This  is 
that  Lord  who  is  worthy  to  bo  praised,  Ps.  xviii.  8. 
The  celestial  spirits,  who  best  know  what  is  most  duo 
to  this  Lord,  do  so  account  of  him. 

Two  especial  reasons  are  rendered  by  those  heavenly 
spirits  why  they  account  the  Lord  Jesus  worthy  of  all 
glory ;  one  is  his  high  supreme  sovereignty,  manifested 
by  his  creating  all  things,  and  that  for  liis  own  plea- 
sure, which  they  thus  express :  '  Thou  art  worthy,  0 
Lord,  to  receive  glory,  and  honour,  and  power,  for 
hou  hast  created  all  things,  and  for  thy  pleasure  thoy 


are  and  were  created,'  Rev.  iv.  11.  The  other  is 
taken  from  his  redeeming  of  the  church,  and  the 
benefits  that  follow  thereupon,  which  they  thus  ex- 
press :  '  Thou  art  worthy  to  lake  the  book,  and  to 
open  the  seals  thereof.'  And  again,  '  Worthy  is  the 
Lamb  to  receive  power,  and  honour,  and  glory,  and 
blessing,  &c.;  for  thou  wast  slain,  and  hast  redeemed 
us  to  God  by  thy  blood;  and  hast  made  us  unto  our 
God  kings  and  priests,'  &c..  Rev.  v.  9,  12. 

'  Give  therefore  unto  the  Lord  glory  and  strength; 
give  unto  the  Lord  the  glory  due  unto  his  name,'  Ps. 
xxix.  1,  2. 

For  this  end  learn  to  know  what  is  his  due,  what 
he  is  worthy  of.  lie  well  instructed  in  his  excellencies 
as  he  is  the  Son  of  God,  Chap.  i.  3,  and  as  he  is  the 
Mediator  betwixt  God  and  man;  thereby  thou  shalt 
understand  that  he  is  infinitely  above  all  thy  praises. 
This  is  it  that  will  enlarge  thy  heart,  and  open  thy 
mouth  to  praise  him  with  the  utmost  of  thy  power. 

Hereunto  we  shall  much  more  be  incited,  if  we 
duly  weigh  his  low  condescension,  his  great  under- 
takings, his  bitter  sufferings,  his  glorious  conquest 
over  sin,  Satan,  death,  and  hell,  the  high  exaltation 
even  of  his  human  nature,  the  many  and  great  benefits 
that  we  reap  by  all  these. 

Were  our  souls  thoroughly  affected  with  the  afore- 
said considerations,  we  should  count  him  most  worthy 
of  all  glory,  and  never  be  satisfied  with  setting  out  his 
praises.  Hereof  see  more  in  The  Snints'  Sacrifice  on 
Ps.  cxvi.  17,  sec.  108. 

Sec.  4-1.   Of  ChrUl's  siirpissint/  t/lori/. 

The  apostle  doth  not  content  himself  with  a  simple 
expression  of  Christ's  worth,  but  comparatively  ampli- 
fieth  it  by  this  particle  of  comparison,  rrXt'mo;,  more. 

The  Greek  word  is  used  to  set  forth  sundry  kinds 
of  degrees,  as, 

1.  Of  number:  'More  than  {-zXiwu;),  twelve  legions 
of  angels,'  Mat.  xxvi.  53. 

2.  Of  distance  of  place:  'That  it  spread  no  further' 
(icr;  ^X£rt^),  Acts  iv.  17. 

8.  Of  time:  '  To  tarry  longer'  (et/  cXs/ova  /ii^'o*), 
Acts  xviii.  20. 

4.  Of  measure  or  quantity :  '  Lovest  thou  me  more 
{^^XiTov)  than  these?'  John  xxi.  15. 

5.  Of  weight :  '  No  greater  (cr>.=ov)  burden,  or  no 
heavier,'  Acts  xv.  28. 

C.  Of  worth :  '  Behold  a  gi-eater  (-s-Xsrov)  than  Jonas, 
a  greater  than  Solomon,'  Mat.  xii.  41,  42. 

7.  Of  excellency:  'A  more  excellent  [tXuovo)  sacri- 
fice," Heb.  xi.  4. 

All  those  fore-mentioned  degrees  may  fitly  be 
applied  unto  Christ,  who  in  all  these  respects,  and 
what  other  may  be  thought  of,  is  to  be  accounted 
more  worthy  of  glory  than  Moses  or  any  other. 

1.  There  were  in  number  more  excellencies  in 
Christ  than  iu  any  other:  '  God  anointed  him  with  the 
oil  of  gladness  above  his  fellows,'  Ps.  xlv.  7.     '  God 


Vee.  3.] 


GOUGE  ON  HEBREWS. 


giveth  not  the  Spirit  bj  measure  unto  him,'  John 
iii.  34. 

2.  Christ  is  celebrated  throughout  the  whole  world; 
no  man's  name  for  distance  of  place  is  further  made 
known ;  all  people  are  to  laud  him,  Rom.  xv.  21. 
'  A  great  multitude  which  no  man  could  number,  of 
all  nations  and  kindreds,  and  people,  and  tongues, 
stood  before  the  throne,  and  before  the  Lamb,  and 
cried,  saying.  Salvation  to  our  God,  which  sitteth 
upon  the  throne,  and  unto  the  Lamb,'  Rev.  vii.  9,  10. 

3.  Christ  from  everlasting  to  everlasting  is  God, 
Ps.  xc.  2  ;  and  glory  is  ascribed  unto  this  our  God 
for  ever  and  ever.  Rev.  vii.  12. 

4.  For  measure  of  glory,  Christ  is  advanced  above 
all :  '  Thou  art  fairer  than  the  children  of  men,'  Ps.  xlv. 
2.  '  As  the  apple  trees  among  the  trees  of  the  wood,  so 
is  my  Beloved  among  the  sons,'  Cant.  ii.  3.  And  again, 
'  He  is  the  chiefest  among  ten  thousand,'  Cant.  v.  10. 

5.  Such  a  weighty  crown  of  glory  was  set  on 
Christ's  bead  as  never  on  any  other's,  Ileb.  ii.  7, 
Cant.  iii.  11. 


G.  Christ's  worth  far  exceeded  all  others.  When 
John  wept  because  no  man  was  found  worthy  to 
open  and  read  the  book,  he  was  thus  comforted : 
'  Weep  not  :  behold  the  Lion  of  the  tribe  of  Jndah,  the 
root  of  David,  hath  prevailed  to  open  the  book.'  Here- 
upon they  sung  this  new  song,  '  Thou  art  worthy  to 
take  the  book,'  &c..  Rev.  v.  4,  5,  9. 

7.  Christ  must  needs  be  more  excellent  in  glory 
than  any  other,  for  he  is  the  brightness  of  his  Father's 
glory,'  Heb.  i.  3. 

Sec.  45.  Of  the  prerof/atives  of  Moses,  n-herein  Christ 
excels  him. 

The  person  before  whom  Christ  is  here  preferred  is 
Moses. 

That  we  may  the  better  discern  the  excellency  of 
Christ  set  out  in  this  comparison  of  unequals  betwixt 
Christ  and  Moses,  it  is  meet  to  take  distinct  notice  of 
the  prerogatives  of  Moses,  and  withal  to  observe  how 
Christ  excelled  Moses  in  all  of  them. 

I  will  exemplify  this  in  ten  particular  branches  : 


1.  Moses  was  a  prophet ;  yea,  '  there  arose  not  a 
prophet  since  in  Israel  like  unto  Moses,'  Deut.  xxxiv.  10. 


2.  God  made  Moses  a  governor  over  his  people. 
He  was  a  ruler.  Acts.  vii.  35. 

3.  Moses  was  a  saviour  and  deliverer  of  the  people. 
Acts.  vii.  35.  '  I  will  send  thee  unto  Pharaoh,'  saith 
the  Lord  unto  Moses,  '  that  thou  mayest  bring  forth 
my  people,  the  children  of  Israel,  out  of  Egypt,'  Exod. 
iii.  10. 

4.  Moses  was  God's  special  ambassador,  to  whom 
God  revealed  all  the  commandments,  and  the  statutes, 
and  the  judgments,  which  he  should  teach  the  people, 
Deut.  V.  31. 

5.  Moses  was  as  God's  special  friend  :  '  With  him  he 
spake  mouth  to  mouth,'  Deut.  xii.  8. 

G.  Moses  saw  the  back  parts  of  God  himself,  Exod. 
xxsiii.  23. 

7.  Moses  was  mighty  in  words  and  in  deeds.  Acts 
vii.  22. 

8.  Moses  his  face  shone  so  as  the  people  were 
afraid  to  come  nigh  him,  Exod.  xxxiv.  36. 

9.  Moses  was  learned  in  all  the  wisdom  of  the 
Egyptians,  Acts  vii.  22. 

io.  When  Moses  died,  God  buried  him,  Deut. 
xxxiv.  6. 

Notwithstanding  all  the  prerogatives  of  Moses,  he 
remained  a  mere  man  and  mortal,  yea,  subject  to  sin, 
whereby  he  so  provoked  God  as  he  was  not  suffered 
to  lead  Israel  into  Canaan,  and  there  to  settle  them, 
Deut.  xxxii.  51,  52. 


1.  God  saith  of  his  Son  to  Moses,  '  I  will  raise  them 
up  a  Prophet  from  among  their  brethren  like  unto  j-ou,' 
Deut.  xviii.  18  ;  '  This  was  a  Prophet  mighty  in  deed 
and  word  before  God  and  all  the  people,'  Luke  xxiv. 
19  ;  yea,  he  was  greater  than  Moses. 

2.  Christ  is  Lord  over  all :  'All  power  is  given  to 
him  in  heaven  and  in  earth,'  Mat.  xxviii.  18. 

3.  Christ  was  a  greater  Saviour  from  a  more  cruel 
tyrant,  and  from  a  greater  bondage,  Heb.  ii.  14,  15. 


4.  Christ  needed  not  any  revelation  :  '  For  it  pleased 
the  Father  that  in  him  should  all  fullness  dwell,'  Col. 
i.  19. 

5.  Christ  was  more  :  '  He  is  the  only  begotten  Son, 
which  is  in  the  bosom  of  the  Father,'  John  i.  18. 

6.  Christ  is  in  the  Father,  and  the  Father  in  him  : 
'  He  that  hath  seen  him  hath  seen  the  Father,'  John 
xiv.  9,  10. 

7.  Christ  was  more  mighty  :  '  Never  man  spake  like 
him,'  John  vii.  4G  ;  Christ  'did  the  works  which  none 
other  man  did,'  John  xv.  24. 

8.  Christ  '  his  face  did  shine  as  the  sun,  and  his 
raiment  was  white  as  the  light,'  Mat.  xvii.  2  ;  Christ 
is  '  the  brightness  of  the  glory  of  his  Father,'  Heb.  i.  3. 

9.  In  Christ  '  was  hid  all  the  treasures  of  wisdom 
and  knowledge,'  Col.  ii.  3. 

10.  Christ  being  dead,  was  raised  again  and  taken 
into  heaven.  Acts.  i.  9. 

Christ,  notwithstanding  his  abasement,  was  true  God 
and  eternal  :  '  He  did  no  sin,'  1  Peter  ii.  22.  He 
leads  his  people  into  the  heavenly  Canaan.  Herein 
was  Joshua  a  type  of  Jesus. 


218 


GOUUE  ON  HEMKEWS. 


[Chap.  III. 


Had  the  Jews  that  lived  in  Christ's  time  known  and 
beheved  the  great  difference  bttwixt  Christ  and  Moses, 
they  would  not  have  so  hghtly  esteemed  him  as  they 
did,  much  less  have  rejected  him.  Christ's  excel- 
lencies were  evidently  made  known  to  them  by  his 
doctrine  and  works,  concerning  which  some  of  them 
said,  '  When  Christ  comelh,  will  he  do  more  miracles 
than  those  which  this  man  hath  done  ?'  And  again  : 
'Never  man  spake  us  this  man,'  John  vii.  31,  4G  ; 
'  But  the  god  of  this  world  hath  blinded  their  minds, 
lest  the  light  of  the  glorious  gospel  of  Christ,  who  is 
the  image  of  God,  should  shine  unto  them,'  2  Cor.  iv.  4. 

The  like  may  be  said  of  their  posterity,  the  Jews 
that  have  lived  since  their  daj-s,  and  of  whom  there  are 
many  yet  living. 

Did  Turks,  Saracens,  and  others  which  account 
Moses  to  be  a  great  prophet,  and  receive  his  Looks  as 
canonical,  understand  the  diil'erence  betwixt  Christ 
and  Moses,  they  would  certainly  entertain  the  gospel, 
and  believe  in  Jesus,  and  prefer  him  before  Moses. 

As  for  us  that  know  and  believe  the  difference  be- 
twixt Christ  and  Moses,  let  us  know  and  believe  that 
there  is  an  answerable  diil'erence  between  the  law  and 
the  gospel,  and  thereupon  be  moved  to  have  the 
gospel  in  as  high  an  account  as  ever  any  of  the  Jews 
had  the  law.  For  this  end  let  us  set  the  pattern  of 
David  before  us,  who  could  not  satisfy  himself  in  setting 
out  his  high  esteem  thereof,  and  great  delight  therein. 
Read  for  this  purpose  Ps.  six.  7,  &c.,  and  Ps.  cxix. 
throughout.  This  moved  him  to  lay  that  charge  upon 
his  son,  to  'keep  the  statutes  of  God  as  they  are 
written  in  the  law  of  Moses,'  1  Kings  ii.  3.  Behold 
also  the  pattern  of  Josiah,  who  '  turned  to  the  Lord 
with  all  his  heart,  and  with  all  his  soul,  and  with  all 
his  might,  according  to  all  the  law  of  Moses,'  1  Kings 
xxiii.  25.  Of  the  Jews  that  returned  from  the  cap- 
tivity, it  is  said  that  '  they  entered  into  a  curse,  and 
into  an  oath,  to  walk  in  God's  law,  which  was  given 
by  Moses.' 

We  ought  not  only  so  to  esteem  of  the  gospel,  but 
also  to  give  more  earnest  heed  thereto.  See  Chap.  xxi. 
Sec.  25.  As  Moses,  the  lawgiver,  could  not  bring 
Israel  into  Canaan,  so  the  law  can  bring  none  to 
heaven.  But  Joshua  settled  them  there  ;  so  Jesus  by 
the  gospel  settleth  believers  in  heaven. 

Sec.  -10.   0/ honour  due  to  a  luililer. 

The  apostle  further  proceeds  to  amphfy  the  dis- 
parity betwixt  Christ  and  Moses  by  a  particular  ex- 
emplification of  the  excellency  of  Christ  above  Moses. 
This  he  doth  under  the  metaphor  of  a  builder,  and  an 
house  built.     The  argument  may  be  thus  framed : 

The  builder  of  an  house  is  worthy  of  more  glory  than 
the  house. 

But  Christ  is  the  builder,  and  Moses  a  part  of  the 
house  built. 

Therefore  Christ  is  worthy  of  more  glory  than 
Moses. 


The  proposition  is  in  the  latter  part  of  the  third 
verse. 

The  assumption  in  the  verses  following. 

The  conclusion  in  the  former  part  of  this  third  verse. 

The  participle  c  xaraaxtvaaag,  whereby  the  builder  is 
here  set  out,  is  in  Greek  a  compound.  The  simple 
verb  ey.t\ja.^in  signifieth  to  prepare  or  to  put  on,  or 
to  adorn.  I  find  it  not  in  the  New  Testament,  but  it 
is  frequent  in  other  authors. 

This  compound  is  oft  used  in  the  iNew  Testament, 
and  that  to  set  out  John's  preparing  a  way,  Mat.  xi. 
10  ;  and  the  making  of  the  tabernacle,  Heb.  ix.  2  ; 
and  ordaining  the  things  thereof,  Heb.  ix.  6  ;  and  pre- 
paring or  building  the  ark,  Heb.  ,\I.  7,  1  Peter  iii.  20. 

Here  it  is  fitly  translated,  '  he  who  doth  build,'  or 
a  builder,  in  that  it  hath  reference  to  an  house  built. 
A  builder  is  the  efficient  cause  of  that  which  he  build- 
eth,  and  in  that  respect  worthy  of  more  honour  than 
the  effect  or  the  work  done ;  for  if  there  be  any  ex- 
cellency in  a  thing  built,  that  excellency  cometh  from 
the  builder.  When  men  behold  an  edifice  substantially, 
artificially,  and  curiously  built,  they  use  to  commend 
the  builder.  Moses  blessed  Bezaleol  and  Aholiab,  and 
the  other  workmen  that  built  the  tabernacle,  when  he 
looked  upon  all  the  work,  and  beheld  that  they  had 
done  it  as  the  Lord  had  commanded,  Exod.  xxxix.  43. 
An  honourable  mention  is  made  of  Solomon,  even  after 
the  captivity,  for  the  temple  which  he  built,  Ezra  v. 
11.  Though  Nebuchadnezzar  offended  through  the 
pride  of  his  heart  in  boasting  of  his  great  palace,  yet 
this  his  speech, — '  Is  not  this  great  Babylon  that  I 
have  built  for  the  house  of  my  kingdom?'  Dan.  iv.  30, 
— sheweth  that  the  honour  of  a  fair  building  apper- 
taineth  to  the  builder.  On  the  contrary,  he  that  be- 
ginneth  a  building,  and  is  not  able  to  finish  it,  makes 
himself  a  laughing-stock,  Luke  xiv.  29. 

It  is  a  senseless  thing  to  attribute  the  glory  of  that 
which  is  received  from  another,  to  the  subject  matter 
in  which  it  is. 

What  praise  is  it  to  the  timber  or  stones,  or  other 
materials,  that  they  make  up  a  fair  and  glorious  edifice  ? 
Can  the  timber  cut  down,  hew,  square,  fit,  and  lay 
itself  in  order  to  make  up  the  edifice  ?  Can  stones, 
or  clay,  or  iron,  or  any  other  material,  do  the  like  ? 
Can  silver,  or  gold,  or  precious  stones,  polish  or  put 
themselves  in  those  places  and  ranks,  where  they  may 
beautify  a  building  ? 

The  workman  that  sits,  prepares,  lays  all  sorts  of 
materials  in  their  due  places,  who  fastens  them  together, 
who  erects  the  edifice,  and  perfects  it,  deserves  the 
glory  of  his  workmanship,  and  by  due  hath  the  praise 
thereof. 

To  apply  this  to  the  most  famous  and  glorious 
building  that  ever  was,  which  is  the  church  of  God  : 
'  We  as  lively  stones  are  built  up  a  spiritual  house,' 
1  Pet.  ii.  5.  '  We  are  built  upon  the  foundation  of 
the  apostles  and  prophets,  Jesus  Christ  himself  being 
the  chief  corner-stone,'  Eph.  ii.  20,  &c.     Should  we 


Ver.  4.] 


GOUGE  ON  HEBREWS. 


herenpon  tliink  to  have  the  glory  hereof?  Not  unto 
us,  not  unto  us,  but  unto  our  builder,  the  Lord  Jesus 
Christ,  the  glory  be  given. 

We  are  by  nature  rough,  untoward,  unfit  to  make  a 
temple  for  God  ;  we  are  dead  in  sin.  Unless^  by  the 
axe  of  God's  word,  the  operation  of  God's  Spirit 
accompanyiag  the  same,  we  be  hewed  and  squared ; 
unless  the  hard  knobs  of  obstinacy  be  chopped  ofl';  unless 
the  bark  of  civility  and  formal  profession  be  pulled 
away  ;  unless  the  sprouts  of  pride  be  paired  oflf ;  unless 
the  hollow  dots  of  hypocrisy  be  made  plain  and  even  ; 
unless  the  rotten  holes  of  lusts  be  cut  out ;  unless  we 
be  quickened  and  made  living  stones,  fit  for  a  spiritual 
building  ;  unless  we  be  gathered  together,  and  united 
to  Christ  the  foundation,  and  one  to  another,  as  mutual 
parts  of  the  same  building,  we  can  never  make  up  a 
temple  for  God  to  dwell  in.  In  that  therefore  we  are 
'  an  habitation  of  God  through  the  Spirit,'_the  praise 
is  due  to  Chi-ist  the  builder  of  this  house. 

Sec.  47.  Of  the  meaning  of  these  words,  '  For  evcrij 
house  is  huilded  of  some  man.' 

Verse  4.  '  For  every  house  is  huilded  bij  some  man, 
but  he  that  built  all  things  is  God. 

The  apostle  here  proveth  that  assumption  which 
was  set  down  in  the  former  section,  namely,  that 
Christ  is  the  builder,  and  Moses  a  part  of  the  house 
built.  This  causal  particle,  ydj,  for,  whereby  this 
verse  is  knit  to  the  former,  implieth  that  this  is  a  proof 
of  that  which  went  before. 

Of  this  assumption  there  are  two  parts. 

One,  that  Christ  is  the  builder. 

The  other,  that  Moses  is  part  of  the  house  built. 

Both  these  parts  are  proved  by  two  general  unde- 
niable principles. 

The  latter  part,  concerning  him  that  was  built,  is 
first  proved  in  these  words,  '  Every  house  is  builded 
of  some  man.' 

The  Greek  pronoun  translated  some  man,  rig  (iao 
Tivog),  is  an  indefinite  particle,  as  that  oiTog,  which  in 
the  former  verse  was  translated  this  man.  See  Sec.  42. 
As  there,  so  here,  the  word  man  is  added  by  our 
English.  It  may  have  reference  to  any  one  of  the 
masculine  gender,  not  God  himself  excepted. 

Mention  being  here  made  of  '  every  house,'  tSs 
oJk6(,  I  will  endeavour  distinctly  to  set  forth  what 
kinds  of  houses  are  mentioned  in  Scripture. 

An  house  hath  reference  to  God  or  man. 

To  man  properly  or  tropically. 

An  house  is  properly  put  for  a  building  made  by 
man,  and  fitted  for  man's  habitation ;  as  the  house 
where  Job's  children  feasted  together,  and  with  a 
violent  wind  fell  upon  them,'  Job  i.  18,  19. 

Tropically  it  is  taken  three  ways. 

1.  iiy  the  metonymy,  for  the  inhabitants  thereof, 
Acts  X.  2  ;  or  for  the  goods  and  commodities  therein, 
Mat.  xxiii.  14. 

2.  By  a  metaphor. 


(1.)  For  a  nation,  as  '  The  house  of  Israel,'  Josh, 
xxi.  45.  And  '  the  house  of  bondage,'  that  is,  the 
land  of  Egypt,  Esod.  xs.  2. 

(2.)  For  a  tribe,  as  '  the  house  of  Levi,'  Ps.  cxxxv.  20. 

(3.)  For  the  grave,  which  as  an  house  holdeth  our 
body,  Job  xxx.  23. 

(4.)  For  our  body,  which  as  an  house  holdeth  our 
soul,  2  Cor.  V.  1. 

3.  By  a  synecdoche,  an  house  is  put  for  kindred, 
who  though  they  be  not  in  a  man's  family,  yet  ap- 
pertain thereunto.  Abraham  chargcth  his  servant 
to  take  a  wife  for  his  son,  '  of  his  father's  house,' 
Gen.  xxiv.  40.  Thus  an  house  is  put  sometimes 
for  predecessors,  as  Joseph  is  said  to  be  '  of  the 
house  of  David,'  Luke  i.  27.  And  sometimes  for 
posterity  ;  thus  God  promiseth  to  '  build  Jeroboam  a 
sure  house,'  1  Kings  xi.  38. 

To  God  an  house  hath  reference,  either  above  or 
below. 

1.  Above  ;  heaven  is  said  to   be  his  house,  John 


2.  Below  ;  God's  house  hath  reference  to  places  or 
to  persons. 

(1.)  For  place,  under  the  law  the  tabernacle  was 
called  God's  house.  Judges  xviii.  31.  And  the  temple, 
1  Kings  viii.  10,  and  the  synagogues,  Ps.  Ixxxiii.  12, 
and  any  place  where  God  manifested  his  presence ; 
as  an  open  field.  Gen.  xxviii.  17. 

Finally,  Eveiy  place  where  God's  people  assemble 
to  worship  him,  is  called  and  counted  the  house  of 
God,  Isa.  Ivi.  7. 

(2.)  For  persons,  God's  house  compriseth  under  it, 

[1.]  The  whole  number  of  such  as  are  called,  even 
the  universal  church  throughout  the  world,  Heb.  x.  21. 

[2.J  Particular  assembhes  or  congregations,  1  Tim. 
iii.  15. 

[8.J  Individual  persons,  1  Cor.  vi.  19,  2  Cor.  vi.  16. 

Here,  in  this  text,  house  may  be  taken  either  for  an 
earthly  material  house  built  by  man,  or  for  a  spiritual 
house  built  by  God. 

If  this  phrase,  everg  house,  be  properly  taken  for  an 
earthly  house,  it  intends  a  resemblance  and  an  experi- 
mental proof  ;  as  if  he  had  said,  We  see  by  experience 
that  all  houses  wherein  men  dwell,  are  built  by  some 
man  or  other  ;  so  Moses,  being  of  the  spiritual  house 
of  God,  must  needs  be  built. 

If  it  be  taken  for  a  spiritual  house,  then  it  implieth 
that  not  only  earthly  houses  wherein  men  dwell,  but 
also  spiritual  houses  and  temples  of  the  Holy  Ghost, 
are  built  by  some. 

Thus  this  general  particle  m;,  evenj,  may  have  re- 
ference to  both  kinds  of  houses,  earthly  and  spiritual. 

Both  acceptions  of  the  word  house,in  the  proper  and 
metaphorical  sense,  tend  to  the  same  scope,  namely,  to 
prove  that  Moses  was  brought  to  be  of  the  house  of 
God,  which  is  the  church,  not  by  himself,  but  by  an- 
other. Who  that  other  was,  is  expressed  in  these 
words,  '  He  that  hath  built  all  things  is  God.' 


GOUGE  ON  HEBREWS. 


[CHAP.  II 


Tho  word  luUdvil,  xaraffxsua^sra;,  in  Greek  is  the 
verb  of  that  participle  which  was  used  in  tho  former 
verso,  0  xaTuaxiudca;,  and  thus  translated,  '  who  hath 
builded.'     This  and  that  signify  the  same  thing. 

Sec.  48.  O/iniiiislers  receiving  from  Christ  uliat  they 
are  or  hare. 

That  which  the  apostle  intendeth  under  this  gene- 
ral, '  Every  house  is  builded  of  some  man,'  con- 
cerneth  Moses  in  special,  who  in  his  time  was  for 
jilacc  and  parts  the  most  eminent  and  excellent  in 
God's  church  ;  yet  was  ho  built.  What  is  said  of  him 
may  be  extended  to  all  that  over  were,  arc,  or  shall  be, 
in  the  church  of  God.  All  are  built ;  all  are  brought 
into  the  church  ;  all  have  their  gifts  and  graces,  their 
places  and  functions,  their  privileges  and  prerogatives, 
bestowed  and  conferred  upon  them.  This  apostle  in- 
cludeth  himself  among  the  other  members  of  God's 
church,  where  he  saith,  '  Whose  house  are  we,'  ver.  G. 
He  saith  indefinitely  of  all  Christians,  without  except- 
ing any,  'In  Christ  you  also  are  builded  together,' 
Eph.  ii.  22.  Another  apostle  in  such  an  extent  saith 
the  hke  :  '  Ye  also,  as  lively  stones,  are  built  up  a 
spiritual  house,'  1  Peter  ii.  5.  More  expressly  to  tho 
point  in  hand  saith  the  apostle  of  himself,  '  By  tho 
grace  of  God  I  am  what  I  am,'  1  Cor.  xv.  10  ;  and 
again,  '  I  thank  Christ  Jesus  our  Lord,  who  hath  en- 
abled me,'  1  Tim.  i.  12. 

Ulij.  The  apostle  maketh  himself  a  master  builder, 
who  laid  the  foundation  :  and  he  maketh  other  minis- 
ters 'builders  upon  that  foundation,'  1  Cor.  iii.  10. 
By  the  same  reason  Moses  and  the  prophets  may  be 
counted  builders,  yea,  and  chief  builders. 

Alls.  We  must  distinguish  betwixt  the  person  and 
function  of  a  prophet,  apostle,  and  other  minister. 

In  regard  of  other  persons,  they  are  born  in  the 
same  condition,  and  subject  to  the  same  passions  and 
infirmities  thiit  others  are.  Acts  xiv.  15,  as  insufiicient 
of  themselves  to  do  anything  as  of  themselves,  as  any 
other.  '  We  are  not  sutUcient  of  ourselves,'  Sec,  saith 
an  apostle,  2  Cor.  iii.  5.  Ministers,  even  the  best 
ministers,  stand  in  as  much  need  of  me.ins  both  for 
preservation  of  their  body,  and  also  for  tho  salvation 
of  their  souls,  as  others  do. 

In  regard  of  their  functions,  Christ  doth  indeed  com- 
municate his  dignity  and  work  with  them.  The 
apostle  saith  of  himself  and  other  ministers,  '  We  are 
workers  together,  (fjniyoi  0jou,  with  God,'  1  Cor.  iii.  9. 
In  tho  same  respect  also  ho  saith,  '  Wo  are  ambas- 
sadors for  Christ,  wo  pray  you  in  Christ's  stead,'  2 
Cor.  V.  20. 

But  Christ  doth  so  communicate  his  work  and 
office  to  them,  as  he  retaineth  all  the  power  in  his 
own  hands.  Ministers  are  only  instruments,  and 
their  ministry  is  of  power,  so  much  and  so  long  as  it 
pleasoth  God  to  add  his  blessing  thereto,  without 
which  blessing  they  are  nothing.  '  Neither  is  he  that 
planteth  anything,  neither  he  that  watereth,  but  God 


that  giveth  the  increase,'  1  Cor.  iii.  7.  *  Without  me,' 
saith  Christ  to  his  disciples,  '  ye  can  do  nothing,' 
John  XV.  5. 

Thus  though  ministers  in  regard  of  tlieir  office  be 
sowers,  planters,  watcrers,  fathers,  builders,  &c.,  yet 
in  regard  of  their  persons,  they  are  God's  corn,  plants, 
gardens,  children,  houses.  So  was  Moses,  so  were 
all  other  prophets,  so  were  the  apostles  and  all  other 
ministers. 

The  Jews,  therefore,  had  too  high  a  conceit  of 
Moses.  They  accounted  him  their  lord  and  master, 
and  professed  themselves  to  be  his  disciples,  and  that 
in  opposition  to  Christ,  John  ix.  28 ;  yea,  they  '  trusted 
in  Moses,'  John  v.  28. 

Men  may  also  have  ministers  of  the  gospel  in  too 
high  an  esteem.  Indeed,  it  is  the  most  usual  fault  to 
despise  ministers  ;  yet  some  are  prone  to  fall  into  the 
other  extreme.  People  ought  to  take  heed  thereof, 
for  it  is  a  kind  of  secret  idolatry,  and  it  may  di-aw  our 
mind  too  much  fi-om  Christ  himself. 

Let  ministers  also  take  heed  of  thinking  too  highlyof 
themselves.  They  are  but  parts  of  that  house  whereof 
other  Christians  also  are  parts.  Let  them,  therefore, 
make  themselves  equal  to  them  of  the  lower  sort,  and 
account  all  of  this  spiritual  house  as  brethren.  Christ 
himself  was  'not  ashamed  to  call  them  brethren,'  Heb 
ii.  11,  Sec.  108.     See  Sees.  3,  4,  of  this  chapter. 

Ministers  being  of  this  house  that  is  built  by  another, 
they  must  be  diligent  in  using  the  same  means  for  their 
spiritual  edification,  that  they  teach  others.  They  pray 
for  themselves,  and  preach  to  themselves,  and  partake 
themselves  of  the  sacraments,  lest  they  prove  like  the 
builders  of  Noah's  ark,  who  perished  with  the  wicked 
world. 

Finally,  Moses  being,  as  others,  of  that  house  that 
was  built,  people  must  not  expect  too  great  matters 
from  their  ministers,  as  if  they  were  the  builders  of 
the  house.  They  must  use  them  as  ministers  of  God, 
depending  on  God  for  his  blessing,  yet  must  they  pray 
for  them,  and  bear  with  them,  and  succour  them,  and 
do  all  meet  kindnesses  for  them. 

Sec.  49.  0/ the  church  having  iihat  it  hath  hg  Christ. 

The  second  part  of  the  assumption,  set  down  Sec. 
4G,  is  here  proved.  It  is  this  :  Christ  is  the  builder. 
It  is  proved  by  a  general  thus  :  '  God  hath  built  all 
things,'  therefore  God  hath  built  that  house  whereof 
Moses  is  a  part. 

This  title  Qio;,  God,  must  here  in  particular  be  ap- 
plied to  Christ,'  or  else  there  is  no  consequence  in  the 
argument. 

The  apostle  doth  purposely  express  Christ  under  this 
title  God,  for  these  reasons  : 

1.  Tho  work  he  speaks  of  is  a  divine  work,  proper 
to  God. 

2.  It  shcwoth,  that  without  question  and  beyond 
comparison,  Christ  was  greater  than  Moses. 

'  Christ  true  God-     See  Chap.  i.  8,  Sec.  107- 


Ver.  5,  6.] 


GOUGE  ON  HEBREWS. 


•3.  This  ratifieth  what  he  had  before  declared  in  the 
'first  chapter  concerning  Christ,  that  he  was  true  God. 

■Some restrain  this  general  ra  Tavra,  'all  things,'  to 
■the  church :  as  if  he  had  said,  God  hath  built  up  all 
.members  of  the  church,  and  all  things  appertaining 
ithereunto.  Thus  they  restrain  this  phrase,  '  Who 
<worketh  all  things  after  the  counsel  of  his  own  will,' 
Eph.  i.  11,  to  the  things  of  the  church. 

If  the  phrase  be  taken  in  the  most  general  extent 
that  may  be,  even  for  all  creatures,  it  will  tend  to  the 
«aime  scope ;  for  then  the  argument  will  be  this,  from 
the  general  to  the  special,  he  that  hath  built  all  things 
Ihath  assuredly  built  the  church  and  the  several  mem- 
bers thereof,  and  all  things  appertaining  thereto. 

To  shew  that  this  general  tendeth  to  the  same  end 
that  the  point  proved  doth,  which  is  thus  laid  down  : 
verse  3,  '  He  who  hath  builded  {xaraaKivdaag)  the 
house,  hath  more  honour  than  the  house.'  The 
apostle  useth  the  very  same  word  both  here  and  there. 

This  manner  of  expressing  the  builder  before  men- 
tioned by  this  title  Ood,  and  by  the  extent  of  his  work, 
all  ihiiir/s,  much  amplifieth  the  excellency  of  Christ 
above  Moses  ;  and  it  confirmeth  two  great  articles  of 
our  Christian  faith,  which  are  these  : 

1.  Christ  is  true  God.  Hereof  see  more  Chap.  i.  8, 
Sec.  107,  where  this  title  God  is  applied  to  him  ;  and 
Chap.  i.  10,  Sec.  128,  where  this  title  Lord,  as  the 
interpretation  of  Jehovah,  is  applied  to  him. 

2.  Christ  is  the  creator  of  all  things,  for  so  much 
this  word  built,  in  reference  to  this  extent  all  things, 
importeth.  Hereof  see  more  Chap.  i.  2,  Sec.  18,  and 
Chap.  i.  10,  Sec.  127. 

Two  arguments  are  here  set  down  against  Arius. 

1.  The  title  God,  which  is  properly  taken. 

2.  The  work  of  creatiny  all  things,  which  is  proper 
to  the  true  eternal  God. 

The  special  point  here  intended  by  the  apostle  is, 
that  the  church  is  made  an  house  of  God,  and  the 
several  members  of  the  church  so  ordered  and  qua- 
lified as  they  make  up  that  church,  and  all  this  by 
Christ.  By  Christ,  children  of  men,  who  are  by  nature 
dead  in  sin,  arc  quickened  and  made  lively  stones;  by 
him  they  are  gathered  together,  and  endued  with  all 
needful  graces,  whereby  they  come  to  be  an  holy  house, 
and  a  fit  temple  for  God  to  dwell  in.  '  The  Son 
quickeneth  whom  he  will,'  John  v.  21  ;  '  In  Christ  all 
things  are  gathered  together  in  one,'  Eph.  i.  10 ;  '  Of 
his  fulness  have  all  we  received,  and  grace  for  grace,' 
John  i.  1 6.  In  this  respect  Christ  is  styled  '  The 
Head  of  the  church,  and  the  Saviour  of  his  body,' 
Eph.  i.  22,  and  v.  23. 

1.  The  members  of  the  church,  before  they  were 
members,  were  dead  and  scattered,  and  destitute  of 
all  grace.  Therefore  there  must  be  some  to  quicken 
them,  to  gather  them,  and  to  furnish  them  with  grace. 

2.  Christ  of  all  is  the  fittest  to  do  this.  He  is  the 
very  wisdom  and  the  power  of  the  Father.  By  him  all 
things  were  made,  and  all  things  are  preserved,  sus- 


tained, and  ordered.  Most  meet,  therefore,  it  is  that 
the  church  should  receive  her  spiritual  being  and  pre- 
servation, and  every  good  thing,  from  and  by  Christ. 

3.  For  working  the  great  work  of  man's  redemp- 
tion, which  is  proper  to  the  church,  Christ  humbled 
himself  even  to  death,  the  death  of  the  cross.  Most 
meet  it  is,  therefore,  that  he  should  have  the  honour 
of  building  up  his  church.  Thus  he  seeth  of  the 
travail  of  his  soul,  aud  is  satisfied,  according  to  the 
promise,  Isa.  liii.  11  ;  read  Philip,  ii.  8-11. 

This  honour  is  given  to  the  Son  of  God,  '  that  all 
men  should  honour  the  Son,  even  as  they  honour  the 
Father,'  John  v.  23. 

Let  us  therefore,  that  are  of  this  house,  that  find 
ourselves  quickened,  gathered,  and  built  up  in  this 
holy  house,  and  freed  from  our  former  miseries,  ac- 
knowledge as  much,  as  Naaman  did,  2  Kings  v.  15  ; 
or  rather,  as  the  tenth  leper  did,  turn  back,  and  glorify 
God,  Luke  xvii.  15.  Let  us  return  all  the  praise  aud 
glory  of  all  the  beauty  we  have  to  Christ,  and  not  arro- 
gate anything  to  ourselves,  but  with  humble  thankful- 
ness say,  '  By  the  grace  of  God  I  am  what  I  am,' 
1  Cor.  XV.  10  ;  and  thus,  '  I  live  ;  yet  not  I,  but 
Christ  liveth  in  me,'  Gal.  ii.  20. 

Sec.  50.   Of  a  faithful  servant . 

Ver.  5.  And  Moses  verily  was  faithful  in  all  his 
house,  as  a  servant,  for  a  testimony  of  those  thinrjs 
which  loere  to  he  spoken  after. 

Ver.  6.  But  Christ  as  a  Son  over  his  own  house  ; 
ivhose  house  are  ive,  {five  hold  fast  the  confidence  and 
the  rejoicing  of  the  hope  firm  unto  the  end. 

The  second  metaphor'  or  comparison,  whereby  the 
excellency  of  Christ  above  Moses  is  set  forth,  is  in 
these  two  verses.  It  is  taken  from  the  difl'erenee  be- 
twixt a  son,  who  is  heir  and  lord  of  an  house,  and  a 
servant,  who  is  only  a  minister  therein. 

The  argument  may  be  thus  framed  : 

A  son  ruling  over  his  own  house  is  more  excellent 
than  a  servant  therein  ; 

But  Christ  is  such  a  son,  and  Moses  was  such  a 
servant ; 

Therefore  Christ  is  more  excellent  than  Moses. 

The  proposition  is  taken  for  grant  as  a  truth  most 
evident  and  clear. 

Both  the  parts  of  the  assumption  are  largely  ex- 
emplified. 

The  latter  part  first  in  the  5th  verse,  then  the  for- 
mer part  in  the  6th  verso. 

I  will  follow  the  apostle's  order,  and  begin  with  the 
exemplification  of  Moses's  inferiority,  which  is  set 
down  in  three  particulars  : 

1.  Moses  was  a  servant,  but  Christ  the  Son. 

2.  The  house  where  Moses  was  was  another's,  but 
the  house  was  Christ's  own. 

3.  Moses  was  only  in  the  house,  but  Christ  waa 
over  the  house. 

'  Of  the  two  metaphors,  see  Sec.  41. 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


That  this  point  might  be  the  better  heeded,  the 
apostle  sets  it  down  with  this  note  of  asseveration, 
/j,h,  verily. 

The  conjunction  is  that  which  is  ordinarily  used  to 
confirm  a  point,  and  it  implietb  that  the  matter  here 
sot  down  is  a  matter  of  moment,  and  in  that  respect 
the  more  to  be  regarded. 

That  which  before  be  had  s.aid,  of  Moses  being 
'  faithful  in  all  bis  house,'  is  here  again  repeated  ; 
because  it  is  a  matter  very  observable,  and  because  it 
addeth  much  to  the  commendation  of  Moses.  For 
that  condition  of  Moses,  that  he  was  a  servant,  may 
seem  to  be  a  matter  of  abasement ;  but  this,  that  he 
■was  a  faithful  servant,  much  bououretb  him.  And  the 
joining  of  his  faithfulness  with  his  condition  of  being 
a  servant  shewetb  one  reason  of  bis  faithfulness,  even 
because  he  was  a  servant ;  and  withal  it  sboweth  a 
special  duty  of  a  servant,  which  is  to  be  faithful.  Mat. 
xxiv.  11,  and  xxv.  21. 

1.  That  trust  that  is  reposed  in  servants  requires 
that  they  be  faithful.  It  is  a  matter  of  gi-eat  conse- 
quence to  be  faithful  in  the  trust  that  is  reposed  in 
one,  and  it  deservetb  much  commendation,  and  pro- 
cures also  remuneration.  Mat.  xxv.  21,  23  ;  but,  on 
the  contrary,  it  is  a  great  crime,  yea,  and  a  great 
aggravation  of  one's  fault,  to  fail  trust. 

2.  Servants  are  to  give  an  account  of  that  with 
which  they  are  trusted.  Do  ye  not  remember  what 
the  lord  said  to  his  steward,  who  was  his  servant  ? 
'  Give  an  account  of  thy  stewardship,'  Luke  xvi.  2. 
Wore  not  all  the  servants  to  whom  talents  were  com- 
mitted called  to  an  account  ?  It  is  expressly  said, 
that  '  the  lord  reckoned  with  them  ;'  be  reckoned  both 
with  the  faithful  and  unfaithful,  Mat.  xxv.  17,  &c. 
Well,  mark  the  issue  that  followed  upon  that  reckon- 
ing, both  in  relation  to  the  faithful  and  also  to  the 
unfaithful  servants. 

Oh  consider  this,  all  j-e  that  are  God's  servants  ! 
Whether  magistrates  in  the  commonwealth,  or  ministers 
in  the  church,  or  appointed  to  any  other  function  by 
God,  be  faithful  as  a  servant. 

Sec.  51.  0/  thif  p/niicle  '  «s,'  ami  this  epithet  'ser- 
vant.' 

The  first  difference  here  expressed  betwist  Moses 
and  Christ  is,  that  Moses  was  a  servant. 

The  manner  of  expressing  this  point,  by  this  note 
of  similitude,  ii:,  <is,  doth  not  here  intend  a  mere  like- 
ness ;  as  if  he  had  not  been  indeed  a  true,  proper 
servant,  but  a  servant  only  in  some  resemblance  and 
properties  appertaining  to  a  servant ;  but  it  rather 
importeth  a  clear  manifestation  of  what  ho  was.  As 
he  was  indeed  a  servant,  and  knew  himself  to  bo  a 
servant,  so  he  manifested  himself  to  be  one  by  his 
faithful  service,  and  other  properties  of  a  good  servant. 
Ho  carried  himself  in  his  place  as  a  servant,  not  as  a 
lord.  Thus  this  very  particle  as  is  used  for  the  mani- 
festation and  demonstration  of  the  reality  of  a  thing 


in  this  phrase,  '  We  beheld  his  glory,  the  glory  as  of 
the  only  begotten  {&6^av  ii;  fMovoyivoZc)  of  the  Father,' 
John  i.  14.  Moses  was  truly  and  properly  a  servant 
in  relation  to  God,  whose  servants  all  are,  Ps.  cxix. 
91  ;  especially  saints,  of  what  rank  or  degree  soever 
they  be.  See  more  hereof  in  The  Saints'  Sacrifice,  on 
Ps.  cxvi.  16,  sec.  99. 

The  original  word,  ^isd-xiav,  here  translated  servant, 
carrieth  an  especial  emphasis.  Throughout  the  whole 
New  Testament  I  fi:id  it  nowhere  else,  but  here  only 
used  ;  but  in  other  authors  frequently.  It  setteth  out 
such  an  one  as  is  oilieious,  desirous  to  please  his 
master ;  ready  to  do  his  duty,  and  that  willingly. 
There  is  a  verb  of  the  same  kind  that  signifieth  to 
seek  to  please. 

Sec.  52    Of  Moses  beiiui  a  .servant. 

Moses  was  the  chief  governor  over  the  people,  yet 
in  reference  to  God  a  servant.  So  God  calleth  him, 
Num.  xii.  7,  8  ;  so  he  styleth  himself,  Exod.  iv.  10  ; 
so  do  others  call  him.  Dent,  xxsiv.  5  ;  Jo>hua  i.  1. 
This  title  in  sacred  Scripture  is  given  to  no  one  man 
more  frequently  than  to  Moses. 

The  authority  and  dignity  which  he  bad  was  not 
from  himself,  for  there  is  no  power  but  of  God,  Rom. 
xiii.  1.  It  was  the  Lord  that  said  unto  him,  Thou 
shalt  be  instead  of  God,  Exod.  iv.  16. 

All  the  power  that  men  have  is  subordinate.  They 
who  are  over  others  are  themselves  under  authority. 
Mat.  viii.  9  ;  and  they  have  a  Lord  to  whom  they  are 
to  give  an  account,  Luke  xvi.  2. 

Moses  made  a  twofold  use  hereof :  one  in  reference 
to  God,  another  in  reference  to  the  people. 

1.  In  reference  to  God  : 

(1.)  Upon  all  occasions  be  testified  a  reverent  re- 
spect to  bis  divine  majesty.  When  God  made  known 
himself  unto  him,  '  Ho  hid  his  face  ;  for  he  was  afraid 
to  look  upon  God,'  Exod.  iii.  C. 

(2.)  He  earnestly  desired  an  evidence  of  God's 
favour  :  '  If  now  I  have  found  grace  in  thy  sight,  0 
Lord,  let  m}'  Lord,  1  pray  thee,  go  amongst  ns,' 
Exod.  xxxiv.  9. 

(8.)  He  was  ready  to  obey  cheerfully,  sincerely,  as 
one  who  was  to  give  an  account,  Heb.  xi.  26,  27. 

(4.)  He  preferred  the  glory  of  his  Lord,  even  to  his 
own  glory  and  salvation,  Exod.  xxxii.  10,  82. 

2.  In  reference  to  the  people  he  was  as  a  servant, 
in  that  be  was, 

(1.)  Meek  and  humble.  He  was  not  like  that 
servant  who  smote  his  fellow-servants.  Mat.  iv.  29. 
It  is  testified  that  '  Moses  was  very  meek,  above  all 
the  men  that  wore  upon  the  face  of  the  earth,"  Num. 
xii.  3. 

(2.)  Ho  did  willingly  partake  of  that  portion  which 
God  allotted  out  unto  his  people,  and  put  his  shoulders 
under  their  burden  :  '  He  chose  rather  to  suffer  afflic- 
tion with  the  people  of  Go  i,  than  to  enjoy  the  pleasures 
of  sin,'  Heb.  si.  25. 


Ver.  5,  6.] 


GOUGE  ON  HEBREWt 


223 


(3.)  He  much  pitied  and  commiserated  the  people, 
and  that  when  they  murmured  against  him,  Exod. 
xiv.  11-13. 

(4.)  He  oft  prayed  and  earnestly  cried  nnto  God 
for  them,  Exod.  xxxii.  11,  31,  Num.  xii.  13. 

Then  who  are  in  Moses  his  place  (as  princes  of  state 
and  ministers  of  the  word  are)  must  be  of  Moses's 
mind.  They  must  know  that  they  are  God's  servants, 
and  answerably  carry  themselves  both  to  God  and  bis 
people.  It  will  therefore  be  very  useful  for  them  oft 
to  meditate  on  this  pattern.  Of  Moses's  faithfulness, 
see  Sec.  89. 

Of  this  phrase,  '  in  all  his  house,'  see  Sec.  37. 

'     Sec.  53.  Of  Moses  and  other  ministers  for  a  testimony . 

An  especial  end  why  Moses  was  made  a  servant  in 
God's  house,  is  thus  set  down :  '  For  a  testimony  of 
those  things  which  were  to  be  spoken  after.'  The 
word,  //.aiTusim,  testimony,  signifieth  a  witness-bearing  ; 
it  comes  from  the  same  root  that  that  word  did  which 
is  used  Chap.  iii.  4,  Sec.  30,  and  spoken  of  God's 
bearing  witness,  ffui/smwagn/goviTOs. 

It  here  intendeth  two  things  : 

1.  A  confirmation  of  the  truth  of  a  thing. 

2.  An  evidence  against  such  as  believed  not. 

In  both  these  senses  Christ  thus  useth  this  word  : 
'  Shew  thyself  to  the  priest,  for  a  testimony  unto  them,' 
Mat.  viii.  4.  This  he  speaks  to  a  leper  whom  he  hath 
cleansed,  that  he  should  go  to  the  priest,  that  by  the 
priest  the  truth  of  the  miracle  might  be  confirmed 
(for  the  priest  could  judge  of  a  leprosy  whether  it  were 
thoroughly  cleansed  or  no),  and  that  the  unbelieving 
Jews  might  be  convinced  about  the  power  of  Christ. 

The  manner  of  expressing  this  clause  thus,  tig 
lj.a^r\jiiri\i ,  'for  a  testimony,'  pointeth  at  the  end  of 
Moses'  ministry,  which  was  to  bear  witness  unto  and 
to  confirm  God's  truth. 

Of  confirming  the  truth  of  God,  see  Chap.  ii.  3, 
Sec.  25. 

That  whereof  Moses  was  to  be  for  a  testimony  is 
thus  expressed  :  '  Of  those  things  which  were  to  be 
spoken  after.'  All  this  is  the  interpretation  of  one 
Greek  word,  }.a'Kr}6rieo[j.hcijv,  which  is  of  ihe  future  tense. 
To  express  the  emphasis  thereof  more  fully,  this  par- 
ticle fi/ier  is  added. 

The  future  things  whereof  Moses  was  to  be  for  a 
testimony  were, 

1.  Such  as  Moses  himself  was  to  deliver  to  the 
people  ;  for  Moses  bare  record  of,  and  gave  witness  to, 
such  things  as  God  would  have  the  people  take  notice 
of.  Thus  it  is  said  of  John,  '  He  bare  record  of  the 
word  of  God,'  Rev.  i.  2,  3. 

2.  Such  things  as  Christ  and  his  apostles  in  their 
time  preached  ;  for  thus  saith  Christ,  '  These  are  the 
words  which  I  spake  unto  yon,  that  all  things  must  be 
fulfilled  which  were  written  in  the  law  of  Moses  cun- 
cerning  me,'  Luke  xxiv.  44.  To  the  like  purpose  St. 
Paul  '  persuaded  the  Jews  concerning  Jesus  out  of  the 


law  of  Moses,'  Acts  xxviii.  23.  Hence  it  is  that  Christ 
said  to  the  Jews,  '  Had  ye  believed  Moses,  you  would 
also  have  believed  me,  for  he  wrote  of  me,'  John  v.  46. 

3.  Such  things  as  this  apostle  hereafter  sets  down 
in  this  epistle,  which  are  types  that  prefigured  Christ, 
of  which  he  saith,  '  This  is  the  sum,  we  have  such  an 
high  priest,'  &c.  Heb.  viii.  1.  Thus  the  word  maybe 
translated,  '  which  shall  be  spoken  after.' 

Neither  of  the  foresaid  interpretations  do  cross  the 
other  ;  but  all  in  substance  agree,  for  the  things  which 
were  in  the  types  which  Moses  delivered  to  the  people 
were  by  Christ  and  the  apostles  revealed  in  their  truth, 
and  in  this  epistle  the  types  and  truth  are  both  declared. 

That  which  is  here  said  of  the  end  of  Moses  his 
ministry,  that  it  was  for  a  testimony  of  God's  truth, 
is  in  the  general  true  of  all  ministers.  '  All  the  pro- 
phets gave  witness'  of  such  things.  Acts  iv.  43 ;  John 
the  Baptist  came  '  for  a  witness  to  bear  witness  of  the 
light,'  John  i.  7  ;  Jesus  Christ  himself  was  '  a  faithful 
witness,'  Rev.  i.  5  ;  the  apostles  were  to  be  witnesses 
unto  Christ,  Acts  i.  8. 

God  had  these  witnesses  both  to  make  known  his 
will  to  his  church,  and  also  to  confirm  and  ratify  the 
same  by  evidence  out  of  God's  word ;  yea,  also  by 
their  answerable  practice,  and  by  their  suffering  for 
what  they  preached. 

Herein  we  have  an  evidence  of  God's  good  provi- 
dence to  his  church,  who  never  left  it  without  witness. 
Moses  was  for  a  testimony  in  his  time  ;  prophets  suc- 
ceeiled  him,  John  them,  apostles  him,  and  ordinary 
ministers  In  all  ages  since  the  apostles'  days  succeeded 
them. 

Happy  are  they  who  give  such  heed  thereunto,  as 
tbey  reap  the  benefit  thereof;  but  their  judgment  is 
the  greater  who,  having  witness  given  to  the  light,  walk 
in  darkness,  and  remain  ignorant  and  obstinate.  But 
whether  men  regard  this  witness  or  no,  it  shall  not  be 
in  vain  ;  the  truth  of  God  is  more  justified  thereby, 
and  unbelievers  made  more  inexcusable. 

As  Moses  and  the  prophets  gave  witness  to  the 
things  which  were  to  be  done  at  Christ's  first  coming, 
so  ministers,  w'ho  live  in  these  latter  days,  give  wit- 
ness to  the  things  which  shall  be  done  at  his  last 
coming. 

Sec.  54.  Of  this  title  •  Clirist.' 

Ver.  6.  But  Christ  as  a  Son  orer  his  own  house; 
u-hose  house  are  u-e,  if  we  holdfast  the  confidence,  and 
the  rejiiicinij  of  the  hope  firm  vnio  the  end. 

This  particle  &,  but,  implieth  a  difference  betwixt 
that  which  went  before,  and  that  which  followeth. 
The  (liflVrence,  or  rather  dissimilitude,  is  betwixtMoses 
and  Christ,  who  is  far  the  more  excellent.  The  infe- 
riority of  Moses  being  distinctly  set  down  in  the  former 
verse,  the  excellency  of  Christ  above  Moses  is  as  dis- 
tinctly exemplified  in  this  verse,  and  that  in  the  three 
particular  blanches  mentioned.  Sec.  50. 

Because  in  setting  out  his  excellency  he  had  men- 


221 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


tioned  God,  verse  4,  and  applied  it  to  him,  to  shew 
whom  he  meant  under  that  title  God,  he  here  expressly 
namcth  Christ. 

Christ  in  Greek  *  signiiicth  the  same  that  Messiah 
in  Hebrew  *  doth,  namely,  anointed.  An  evangelist 
cleareth  this  point  where,  upon  mention  of  Messiah,  he 
saith,  '  which  is,  being  interpreted,  the  Christ,'  John 
i.  41.  And  he  who  by  the  psalmist  is  in  reference 
to  God  called  '  his  Messiah,"  or  '  his  Anointed,'  Ps. 
ii.  1,  is  by  the  apostles  called  '  his  Christ,'  Acts  iv. 
26.  The  word  ^lessiah  in  Hebrew  is  oft  by  our  English 
translated  anointed,  as  1  Sam.  ii.  10,  2  Chron.  vi.  26. 
Ps.  Ix.xxiv.  9,  and  by  the  Greek  LXX  translated  Christ. 

To  shew  that  this  name  Christ,  is  by  an  excellency 
and  property  attributed  to  Jesus  our  Saviour,  it  is 
many  times  expressed  with  an  emphasis  thus  :  '  the 
Christ,'  John  xx.  31  ;  '  that  Christ,'  John  vi.  69. 
'  very  Christ,'  Acts  ix.  22  ;  '  the  Lord's  ChrLst,'  Luke 
ii.  26  ;  'The  Christ  of  God,'  Luke  ix.  20.  The  priests 
and  scribes  which  rejected  that  Clirist  knew  that  the 
promised  Messiah  was  '  that  Christ,'  whereupon  they 
said  to  John,  '  Why  baptizest  thou,  if  thou  be  not  that 
Christ  ?'  John  i.  25.  And  they  thus  adjure  Jesus  him- 
self, '  Tell  us  whether  thou  be  the  Christ,'  Mat.  xxvi. 
63  ;  yea,  the  common  people  knew  as  much,  for  '  all 
men  mused  in  their  hearts  of  John,  whether  he  were 
the  Christ  or  no,'  Luke  iii.  15;  and  of  Jesus  himself  they 
said,  '  Do  the  rulers  know  indeed  that  this  is  the  very 
Christ  ?'  John  vii.  26  ;  and  the  woman  of  Samaria  said 
of  him,  'Is  not  this  the  Christ?' and  again,  'I  know  that 
Messias  cometh  which  is  called  Christ,' John  iv.  25,29. 

This  title  Christ  or  Anointed  importeth  three  things. 

1.  The  functions  which  Jesus  undertook  for  man's 
salvation,  even  the  functions  of  such  as  were  anointed 
under  the  law.  These  are  of  three  sorts, 
t  (1.)  Ivings.  Of  anointing  these,  see  Chap.  i.  9, 
Sec.  119.  Now  Christ  was  that  promised  King,  of 
whom  the  other  were  types. 

(2.)  Priests  were  anointed,  Lev.  viii.  12,  30.  Here- 
unto the  psalmist  alludeth,  where  he  maketh  meution 
of  precious  ointment  upon  the  head  of  Aaron,  Ps. 
cxxxiii.  2.  Of  Christ's  priesthood  see  Chap.  ii.  17, 
Sec.  172. 

(3.)  Prophets.  There  is  one  instance  of  anointing 
n  prophet.  For  God  giveth  this  charge  to  Elijah, 
'  Thou  shalt  'anoint  Elisha  to  bo  prophet  in  thy  room.' 
Prophets  are  in  special  manner  called  God's  anointed. 
For  where  God  saith,  '  Touch  not  mine  anointed,'  by 
way  of  exemplification  he  addeth,  '  and  do  my  prophets 
no  harm,'  Ps.  cv.  15.  Prophets  were  types  of  Christ, 
Deut.  xviii.  15,  &c.  That  text  is  expressly  applied  to 
Christ,  Acts.  iii.  22,  kc.  Jonas  also  was  a  typo  of 
Christ,  Luke  xi.  30.  The  Jews  that  lived  in  Christ's 
time  knew  that  the  promised  Messiah  should  be  a  pro- 
phet, John  vi.  14,  and  vii.  40,  Mat.  xsi.  11.     In  all 

'  Xi""'  K'VO'e,  Dob.  i.  9  ;  x('"t^''t  tinctio,  1  Jolin  ii  20,  27  ; 
X»/»7«t  uncttia. 
''  nL"0,  unxiV  ;  n*t."D  Metjiah,  unclut. 


these  places  there  is  an  emphatical  expression,  the 
prophet,  that  prophet.  Of  Christ's  prophetical  func- 
tion, see 

2.  The  title  Christ,  or  anniiUed,  implieth  the  right 
that  Christ  had  to  undertake  those  functions.  He  that 
anointed  Christ,  which  was  his  Father,  Heh.  v.  5, 
he  appointed  him,  and  thereby  gave  him  a  right  to 
his  office.     See  more  hereof,  verse  2,  Sec.  33. 

3.  It  implieth  an  ability  that  Christ  had  to  perform 
those  functions  whereuuto  he  was  anointed  ;  hereupon 
Christ  saith,  '  The  Spirit  of  the  Lord  is  upon  me, 
because  he  hath  anointed  me,'  Luke  iv.  18.  This 
phrase,  '  The  Spirit  of  the  Lord  is  upon  me,'  implieth 
the  abilities  that  were  conferred  upon  him  by  the  Spirit 
of  God,  and  that  in  a  more  than  ordinary  manner  ;  for 
he  was  '  anointed  above  his  fellows,'  see  Chap.  i.  9, 
See.  123. 

Of  the  difference  betwixt  this  name  Christ  and  the 
other  name  Jesus,  see  Sec.  29. 

Sec.  55.   Of  Christ  a  Son  in  reference  to  God. 

The  first  branch  of  Christ's  excellency  wherein  he 
is  preferred  before  Moses,  is  his  dignity,  arising  from 
his  birthright.  This  is  here  set  down  in  the  same 
manner  that  the  inferiority  of  Moses  was,  by  a  par- 
ticle of  resemblance,  ii;  uio:,  as.     Hereof  see  Sec.  51. 

Here  this  phrase,  as  a  Son,  may  be  taken  two 
ways. 

1.  By  way  of  resemblance,  thus  :  As  in  men's 
families  the  son  and  heir  is  counted  more  excellent 
than  any  servant,  so  the  Son  of  God  in  the  house  of 
God.  In  this  sense  it  is  thus  fitly  translated,  '  as  a 
Son.' 

2.  By  way  of  eminency,  thus,  as  the  true,  proper 
Son  of  God,  more  excellent  than  all  mere  creatures. 
In  this  sense  it  was  thus  fitly  translated,  '  as  the  Son.' 
Thus  it  implieth,  that  it  is  no  usurpation  for  Christ  to 
be  over  the  house  of  God  ;  it  is  his  right,  as  he  is  the 
Son  of  God. 

The  former  sense  cometh  np  to  this  latter,  and 
infers  the  same  conclusion,  that  Christ,  being  the  true 
proper  Son  of  God,  must  needs  be  more  excellent  than 
Moses,  that  was  but  a  servant. 

By  this  argument  the  apostle  proved  Christ  to  be 
more  excellent  than  angels,  Chap.  i.  Sees.  42,  47. 

This  title  Sun,  in  reference  to  God,  attributed  to 
Christ,  afl'ords  matter  of  instruction  and  direction. 

I.  Instructions  are  these, 

1.  Christ  is  true  God.  As  a  son  of  man  is  true  man, 
so  the  Son  of  God  is  true  God. 

2.  Christ  is  God  eternal.  Divine  generation  is  an 
eternal  act. 

8.  Christ  is  equal  uith  God.  The  Son  is  equal  with 
the  Father. 

4.  In  Christ  God  is  urll-pleased.  Mat.  iii.  17. 

5.  Jn  Christ  ice  are  adopted  God's  sons  and  made 
heirs,  Gal.  iv.  4-6. 

6.  In  Christ  ire  are  made  free,  John  viii.  86. 


Ver.  5,  G.] 


n.  Directions  are  these, 

1.  Honour  Cliiift  as  God,  John  v.  23. 

2.  Hear  him,  Mat.  xvii.  5. 

3.  Believe  on  Christ,  John  iii.  16. 

4.  Sulmit  to  Christ,  Ps.  ii.  12. 

5.  Con/ess  Christ,  1  John  iv.  15. 

fi.  Z)<7)ar<  not  from  Christ,  John  vi.  G8,  69. 

7.  T/eafZ  not  (7/u-i»7  underfoot,  Heb.  x.  29. 

8.  TFaii/or  Christ  from  heaven,  1  Thcs.  i.  10. 

Soc.  56.  Of  Christ  the  governor  of  his  church. 

The  second  branch  of  Christ's  excellency,  wherein 
he  is  preferred  before  Closes,  is  his  authority,  im- 
plied under  this  preposition,  =•-/,  over;  he  was  over 
his  house  as  a  Lord  and  a  governor,  who  had  a  su- 
preme power  to  order  all  things  therein  as  it  pleased 
him.  In  reference  hereunto  these  titles,  xvaiog, 
Lord,  Mat.  xiii.  51,  e-iardrrig,  ma/jister  ;  y.ainyrjm, 
doctor  ;  diddsxaXo;,  prmceptor  ;  ^aQSt,  rabbi ;  Master, 
Luke  viii.  24,  Mat.  xsiii.  8,  Mat.  xxvi.  18,  Mark  ix. 
5,  were  frequently  given  to  him  in  his  lifetime,  ye;i, 
and  this  title  also,  or/.odiS'n-orri;,  pater-familias,  master 
of  the  house.  Mat.  xix.  25.  As  there  were  none  who 
excelled  him  in  dignity,  so  nor  in  knowledge,  pru- 
dence, or  any  other  gift  that  made  one  fit  to  be  over 
the  church,  the  Lord  and  Master  therein,  and  head 
thereof. 

Intolerable  in  this  respect  is  the  arrogant  presump- 
tion of  him  who  is  styled  the  head  of  the  catholic 
church,  and  universal  bishop.     Hereof  see  more. 

The  aforesaid  authority  of  Christ  teacheth  us  to 
reverence  Christ,  according  to  that  which  is  said,  '  At 
the  name  of  Jesus  every  knee  shall  bow,'  Philip,  ii. 
10,  and  to  obey  him,  and  to  subject  ourselves  to  his 
ordinances,  and  to  be  subject  to  his  word. 

Sec.  57.  Of  the  jnopriety  xiliich  Christ  halh  to  liis 
church. 

The  third  branch  of  Christ's  excellency  is  that  pro- 
priety which  he  had  to  the  house  over  which  he  was. 
It  is  said  to  be,  auroD,  his  own. 

Of  the  house  wherein  Moses  was,  it  is  said  to  be 
in  reference  to  God  his  house,  avroj  ;  the  same  housa 
is  here  meant  ;  but  in  reference  to  Christ  it  is  called 
his  own,  ai/roD.  lu  the  Greek,  only  one  tittle  makes 
the  difference  between  the  words. 

This  propriety  which  Christ  hath  in  the  church  is 
proper  and  peculiar  to  him,  no  creature  may  lay  claim 
to  it.  The  apostle  hath  reference  to  Christ  in  this 
phrase,  '  The  house  of  God,  which  is  the  church  of 
the  living  God,'  Eph.  iii.  15.  To  him  also  he  hath 
reference  in  this  phrase,  '  Of  whom  the  whole  family 
of  heaven  and  earth  is  named,'  Eph.  iii.  15.  And  in 
this,  '  Ye  are  the  temple  of  the  living  God,'  2  Cor. 
vi.  16. 

The  Scripture  noteth  many  grounds  of  this  pro- 
priety, as, 

1.  Christ  purchased  his  church,  Acts  xx.  28, 


2.  He  built  it,  verse  4.  In  this  respect  it  is  said, 
'  To  whom  coming  as  unto  a  living  stone,  ya  also  as 
lively  stones  are  built  up  a  spiritual  house,'  1  Peter 
ii.  4,  5.  And  again,  'In  whom  you  also  ai'e  builded 
together,'  Eph.  ii.  22. 

3.  God  hath  given  the  church  to  his  Son,  Ps.  ii.  8. 
The  church  being  Christ's  own  house,  how  can  we 

doubt  but  that  his  eye  will  be  continually  thereupon, 
and  his  presence  therein,  and  that  lie  will  take 
especial  care  thereof  to  provide  all  needful  things  for 
all  ?  The  apostle  saith,  '  If  any  provide  not  for  his 
own,  and  especially  for  those  of  his  own  house,  he  is 
worse  than  an  infidel,'  1  Tim.  v.  8.  Can  any  now 
imagine  that  Christ  will  not  provide  for  them  of  his 
own  house  ?  It  is  said  of  Joseph,  '  That  he  nourished 
his  father,  and  his  brethren,  and  all  his  father's  house- 
hold with  bread,  according  to  their  families,'  Gen. 
xlvii.  12.  Much  more  will  Christ  nourish  those  of 
his  own  family.  He  will  in  this  respect  do  more  for 
his  church,  than  for  all  the  world  besides.  Men  use  to 
bestow  more  cost  on  their  own  houses,  than  others'. 
Of  comforts  and  duties  hence  arising,  see  the  next 
section. 

That  right  which  Christ  hath  over  his  church, 
giveth  him  an  absolute  power  to  order  it  as  he  will. 
He  may  establish  or  alter  ordinances  a?  he  will.  He 
changed  the  legal  ordinances  into  evangelical.  He 
hath  established  evangelical  ordinances  to  be  per- 
petual to  the  end  of  the  world.  No  man,  which  is 
but  a  servant,  hath  such  a  power. 

Sec.  58.   Of  those  u-ho  are  the  house  of  Christ. 
The  apostle,  to  explain  that  metaphor  of  an  house 
more  fully,  addeth  this  phrase,  '  whose  house  are  we.' 
This  pronoun  ive  may  be  taken  two  ways  : 

1.  Jointly  for  the  whole  catholic  church,  which  is 
the  society  and  communion  of  all  that  ever  did  or  shall 
believe  in  Jesus  Christ. 

2.  Distinctly,  for  every  particular  believer.  For 
the  body  of  a  particular  professor  is  said  to  be  '  the 
temple  of  the  Holy  Ghost,'  1  Cor.  vi.  19.  In  this 
sense  they  may  be  taken  for  the  house  of  Christ  synoc- 
dochically,  as  particular  stones  of  that  building  ;^for 
they  are  called  '  lively  stones,'  1  Peter  ii.  5. 

Thus  the  privileges  of  Christ's  house  may  belong  to 
every  of  them. 

JFitly  are  saints  in  the  former  joint  consideration 
styled  an  house  ;  for, 

1.  As  stones  and  timber,  they  are  brought  together 
and  fitly  laid,  and  that  for  God  to  dwell  among  them, 
2  Cor.  vi.  16. 

2.  As  an  house  is  set  upon  a  foundation,  Luke  vi. 
48,  so  are  saints  '  built  upon  the  foundation'of  tho 
apostles  and  prophets,  Jesus  Christ  himself  being  the 
chief  corner-stone,'  Eph.  ii.  20. 

3.  As  Solomon's  temple  was  beautified  and  adorned 
with  silver,  gold,  variety  of  pictures,  and  other  orna- 
ments, 2  Chron.  iii.  4,  1  Kings  vi.  29  ;  so  saints  are 

P 


22G 


GOUGE  ON  HEBREWS. 


[CnAr.  III. 


decked  and  adorned  with  the  various  graces  of  God's 
Spirit,  fial.  V.  22,  23. 

4.  As  an  Louse  inhabited  hath  a  governor  over 
them,  so  the  societ)'  of  saints  have  one  over  them  who 
is  called  oiy.odid'zoTric,  the  '  master  of  the  house,'  Mat. 
X.  25. 

5.  As  in  a  house  there  is  ^i^aTiia,  /<im}ilitiin)i ,  Luke 
xii.  42,  an  household,  which  consisteth  of  children, 
servants,  and  others  ;  so  in  the  church  of  God,  Mat. 
XV.!  2G,  Lukexi.  7. 

G.  As  in  a  great  house  there  are  variety  of  oflS- 
cers,  so  in  the  church  there  are  stewards,  ministers, 
and  others,  2  Cor.  xii.  28. 

7.  As  in  a  well-governed  house  there  are  good 
orders  for  the  good  government  of  it,  so  in  the  church 
of  Christ,  1  Tim.  iii.  15. 

8.  As  in  a  house  all  needful  provision  useth  to  be 
stored  up,  so  in  this  house  of  Christ  there  is  bread  of 
life,  water  of  life,  and  needful  food  and  refreshing. 

Singular  comforts  must  needs  hence  arise  to  those 
that  are  parts  and  members  of  thi^  house ;  and  that 
by  rcapon  of, 

1.  The  sure  foundation  whereon  it  is  settled,  1  Cor. 
iii.  11. 

2.  The  fast  knitting  (f  the  parts  of  the  house  to- 
gether, Eph.  ii.  21. 

8.  The  excellent  ornnments  thereof,  which  are  the 
glorious  graces  of  God's  Spirit. 

4.  The  good  laws  and  constitutions  for  better  go- 
verning the  same,  being  all  contained  in  the  word  of 
God. 

5.  The  wise  governor  ihercof. 
fi.  The  excellent  houpebold. 

7.  The  useful  offices  in  it. 

8.  The  variety  and  sutilciency  of  provisions  apper- 
taining thereto. 

That  which  is  expected  of  such  as  are  of  this  house  is, 

1.  That  they  'cleanse  thimselves  from  all  filthi- 
noss  of  the  flesh  and  spirit,'  2  Cor.  vii.  1,  and  vi. 
lG-18.  Otherwise  this  house  of  Christ  may  prove 
the  devil's  stye. 

2.  That  they  deck  and  adorn  themselves  with  the 
graces  of  God's  Spirit,  Col.  iii.  12. 

3.  That  they  be  subject  to  their  governor,  and  to 
the  good  orders  that  he  establii^heth  among  Ihcm. 

4.  That  they  be  content  with  the  place  and  portion 
which  the  master  of  the  household  allots  unto  them. 

5.  That  they  maintain  unity  amongst  themselves  ; 
for  '  an  house  divided  against  itself  shall  not  stand,' 
Mat.  xii.  25. 

G.  That  they  improve  to  the  best  advantage  they 
can  the  talent  which  their  Lord  committeth  unto  them, 
Mat.  XXV.  20. 

Sec.  69.  Of  the  excelhucij  and  extent  of  Christ's 
house. 

These  two  relatives,  ii/iosc,  ice,  being  joined  to- 
gether in  reference  to  an  house  thus,  '  whose  house 


are  we,'  do  exceedingly  commend  the  church  of  God, 
which  is  intended  hereby.  All  the  world  admired 
Solomon's  temple,  lut  behold  here  a  more  glorious 
edifice.  The  stones  hereof  are  living  stones  ;  the 
ornaments  thereof,  the  graces  of  God's  Spirit ;  the 
provision  thereof,  such  as  endureth  to  everlasting  life ; 
all  things  appertaining  thereunto,  spiritual,  celestial. 

It  was  before  implied  (Sec.  48)  that  Moses  was  of 
this  house  ;  hero  it  is  said  of  Christians,  '  We  are  the 
house,'  whereby  it  is  manifest  that  the  church  of  the 
Old  and  New  Testnmcnt  was  one  and  the  same.  The 
apostle  speaking  unto  Christians,  who  were  Gentiles, 
in  reference  unto  the  Jews,  saith,  '  Ye  are  fellow- 
citizens  with  the  saints,  and  of  the  household  of  God,' 
Eph.  ii.  19.  And  in  reference  to  the  ancient  church 
of  the  Jews,  it  is  said  to  the  society  of  Christian  Gen- 
tiles, '  Thou  being  a  wild  olive  tree,  wert  graflfed  in 
amongst  them,  and  with  them  partakest  of  the  root 
and  fatness  of  the  olive  tree,'  Rom.  xi.  17.  Both  they 
and  we  have  one  God,  one  Saviour,  and  the  same 
means  of  salvation  in  regard  of  the  substance.  '  They 
did  eat  the  same  spiritual  meat,  and  drink  the  same 
spiritual  drink,'  that  we  do,  1  Cor.  x.  8,  4. 

On  this  ground  the  apostle  eshorteth  us  to  be  fol- 
lowers of  them,  Heb.  vi.  12,  and  xii.  1. 

On  this  ground  they  prayed  for  our  calling,  Ps. 
Ixvii.  3,  etc. 

We  therefore  ought  also  to  pray  for  their  re-calling, 
and  to  use  all  the  means  we  can  to  help  on  the  same. 

Sec.  GO.   Of  the  meanimj  of  this  conjunction,  'if.' 
The  evidence  whereby  we  may  know  whether  we  be 
of  the  house  of  Christ  or  no,  is  thus  set  down,   '  K 
(say)  we  hold  fast  the  confidence,'  etc. 

Th's  manner  of  setting  down  the  evidence  by  a  con- 
ditional particle,  (/,  doth  not  necessarily  imply  that  iho 
foresaid  graces,  confidence  and  hope,  may  totally  and 
finally  bo  lost ;  for, 

1.  The  particle  if  doth  not  always  leave  a  matter 
in  doubt,  but  rather  laycth  down  a  ground  of  confirm- 
ing another  truth  ;  as  if  this  argument  of  the  apostle 
were  thus  framed  : 

They  who  hold  fast  their  confidence  unto  the  en.l, 
are  the  house  of  Christ ; 

But  we  that  have  confidence  shall  hold  it  fast  to 
the  end  : 

Therefore  we  are  the  house  of  Christ. 

Will  an  angel  preach  another  gospel  than  Paul  did  ? 
yet  such  a  supposition  is  niade^  Gal.  i.  8,  9. 

Sec  more  of  this  kind  of  arguing.  Chap.  ii.  vcr.  2, 
Sec.  8. 

2.  The  apostle  WTote  to  a  mixed  company,  whereof 
some  had  sound  saving  grace  in  them  ;  others  had  I'ut 
a  show  of  grace,  making  a  profession  of  what  they 
had  not.  These  might  totally  and  finally  lose  wlmt 
they  seemed  to  have,  as  Pemas  did,  2  'Tim.  iv.  10. 
In  regard  of  them,  this  conjunction  if  might  be  con- 
ditionally used. 


Vek.  5,  6.J 


GOUGE  ON  HEBREWS. 


227 


3.  Means  must  be  used,  by  those  which  are  sound, 
for  growing  and  persevering  in  that  grace  which  they 
have.  To  stir  up  such  to  be  careful  and  diligent  in 
using  those  means,  the  apostle  thus  expresseth  this 
evidence,  '  If  we  hold  fast ;'  yea,  he  includeth  himself 
by  expressing  the  point  in  the  first  person,  iir,  imply- 
ing that  he  himself  had  need  to  look  to  his  own  stand- 
ing.    See  Chap.  ii.  Sec.  i. 

There  is  in  the  Greek  a  little  particle,  tes,  idviris, 
added  to  this  conjunction,  which  carrieth  some  em- 
phasis with  it,  and  it  may  be  thus  translated,  si  modo, 
if  at  least,  or  siqiwlem,  if  truly.  Thus  is  this  con- 
junction with  that  particle  used,  ver.  14,  and  Chap. 


Sec.  Gl.   Of  confidence. 

The  graces  wherebj'  the  evidence  of  being  Christ's 
house  is  manifested  are,  as  they  are  here  expressed, 
confidence  and  hope. 

The  Greek  word,  ffa^pjjff/a,  translated  confidence,  is 
compounded  of  two  words,  whereof  one  signifieth 
speech,'  the  other  everything  or  anything.^  It  is 
translated  sometimes  boldness.  Acts  iv.  13 ;  some- 
times plainness,  2  Cor.  iii.  12;  it  is  oft  used  in  the 
dative  case  adverbially,  and  translated  boldly,  John 
vii.  2G ;  openly.  Mat.  viii.  32 ;  plainly,  thus  it  is  op- 
posed to  an  obscure  proverb,  John  xvi.  25,  29.  It 
is  also  used  with  a  preposition,  and  translated  freely. 
Acts  ii.  29. 

The  word  is  opposed  to  fearfulness  or  shamefulness, 
which  makes  men  loath  to  utter  many  things  which 
they  ought  to  make  known. 

1  find  it  six  times  by  our  translators  interpreted 
confidence  ;  as  here  in  this  text,  and  chap.  x.  35,  and 
Acts  xxviii.  31,  and  1  John  ii.  28,  and  iii.  21,  and  v. 
11. 

Confidence  will  make  a  man  utter  his  whole  mind, 
and  not  be  afraid  nor  ashamed  to  publish  that  which 
he  thinks  meet  to  be  made  known. 

The  word  here  used  hath  sometimes  reference  to 
God,  as  Heb.  iv.  16 ;  and  sometimes  to  man,  as 
where  it  is  said  of  the  rulers  of  the  Jews,  that  '  They 
saw  the  boldness  of  Peter  and  John,'  or  theii-  confi- 
dence. Acts  iv.  13. 

In  this  later  sense  it  implieth  a  free  and  resolute 
profession  of  the  faith.  Thus  do  some  here  take  it, 
and  so  make  a  constant  standing  to  the  truth,  and  an 
undaunted  maintaining  thereof,  even  unto  blood,  to 
be  an  evidence  that  wo  are  the  house  of  Christ,  and 
animated  by  his  Spirit.  This  is  a  congruous  sense, 
well  expressing  the  emphasis  of  the  Greek  word.  To 
this  purpose  doth  this  apostle  more  expressly  exhort, 
to  '  Hold  fast  the  profession  (i.aoXoy/av),  of  our  faith 
without  wavering,'  Heb.  x.  23. 

But  most  expositors  take  the  word  here,  as  having 

'  ffoii,  oratio, 

2  TUTi.  omne  ;    rtzppnfftx,  quasi  rretv^ttfia.     Lihertas  guidvis 
,     loquendi,  cum  libcre  dicimui  omnia  qua;  dicenda  sunt. 


reference  to  God,  and  to  intend  such  a  "resting  oa 
God,  and  placing  our  trust  in  him,  which  is  the  nature 
of  confidence,  as  it  makes  us  boldly  to  go  to  God, 
and  freely  to  pour  out  our  own  whole  souls  before 
him,  as  we  are  required,  chap.  iv.  16. 

In  this  respect  they  make  it  an  effect  of  faith,  and 
metonymically  put  it  for  faith  itself.  Thus  doth  this 
text  fitly  answer  another  like  text,  where  the  apostle 
saith,  '  You  hath  he  reconciled,  if  ye  continue  in  the 
faith,  grounded  and  settled,  and  be  not  moved  a.vay 
from  the  hope  of  the  gospel,'  Col.  i.  23. 

Faith  may  here  be  the  more  fitly  intended,  because 
it  is  that  grace  whereby  we  are  united  to  Christ, 
whereby  we  receive  spiritual  life  from  him,  and  are 
made  lively  stones,  whereby  we  grow  up  unto  an  holy 
temple,  yea,  whereby  Christ  dwelleth  in  our  hearts, 
and  so  we  come  to  be  his  house. 

This  faith,  where  it  is  well  rooted,  will  sprout  forth. 
A  believer  will  not  be  tongue-tied.  Faith  works 
boldness  of  speech.  See  more  hereof  in  The  Saint/ 
Sacrifice,  on  Ps.  cxvi.  10,  sec.  67.  In  this  respect, 
confidence,  as  it  is  here  used,  may  comprise  under  it 
both  the  cause  and  the  etieot,  both  faith  and  profes- 
sion. Faith  is  the  cause  of  confidence,  profession  is 
an  effect  thereof.  By  faith,  we  gain  assurance  to 
ourselves  that  we  are  Christ's  house;  by  profession 
of  fiiith,  we  give  evidence  to  others  that  we  are  that 
house.  Fitly,  therefore,  hath  the  apostle  used  a  word 
that  compriseth  both  under  it. 

They  who  through  fear  or  shame  refuse  to  profess 
Christ  and  his  gospel,  and  they  to  whom  the  thought 
and  presence  of  God  is  terrible,  who  dare  not  approach 
unto  him,  nor  call  him  Father,  but  behold  him  as  a 
severe  judge,  have  cause  to  suspect  they  are  not  of 
the  house  of  Christ,  in  that  they  want  that  couj- 
dence  which  is  here  set  down. 

That  we  therefore  may  attain  it  and  retain  it,  let 
us  acquaint  ourselves  with  all  the  evidence  of  God's 
favour  that  we  can,  and  meditate  on  his  promises, 
and  duly  weigh  his  properties,  as  his  free  grace,  rich 
mercy,  almighty  power,  infallible  truth,  everywhere 
present,  with  the  like.  Let  us  go  out  of  ourselves, 
and  behold  him  inviting  all  to  come  to  him,  uuJ 
accepting  all  that  come ;  thus  may,  thus  will  the  suul 
be  estabhshed,  and  confidence  bred  and  preserved 
in  it. 

Of  saints'  confidence  in  professing  that  relation 
which  is  betwixt  God  and  them,  see  Tke  Sain  in' 
Sacrifice  on  Ps.  cxvi.  16,  sec.  100. 

Sec.  62.   Ofliojie,  an  evidence  that  we  are  Christ's. 

The  other  evidence,  that  we  are  the  house  of  Christ, 
is  hope.  Hope  necessarily  followeth  upon  faith. 
'  Faith  is  the  substance  of  things  hoped  for,'  Heb.  xi. 
1.  And  hope  is  an  expectation  of  that  which  is  be- 
lieved. Hope  makes  one  wait  for  the  fruition  thereof. 
Hereby  is  faith  sustained.  Where  there  is  no  hope, 
there  is  no  faith ;  where  hope  faileth,  faith  fainteth. 


GOUGE  Oy  HEBREWS. 


[Chap.  III. 


Where  there  is  no  faith,  there  can  he  no  spiritual  life, 
no  communion  with  Christ,  no  right  to  h;m.  These 
two  graces,  faith,  hope,  are  in  all  that  are  the  house 
of  Christ. 

Of  the  nature  of  hope,  what  it  is ;  of  the  properties 
of  it ;  of  the  agreement  and  difference  betwixt  faith 
and  it ;  of  the  need  and  use  of  it ;  of  getting,  preserving, 
and  well-m.inaging  of  it,  see  Tlie  wliole  Armour  of 
God,  on  Eph.  vi.  17,  treat,  ii.  part  7,  sec.  3,  &c. 

Hope  gives  evidence  that  we  are  the  house  of  Christ, 
in  that  it  keepeth  from  falling  away  from  Christ.  It 
is  as  '  an  anchor  of  the  soul,  sure  and  stodfast,' 
Heb.  vi.  19.  This  world  is  as  a  sea;  Christ's  church, 
which  is  the  house  here  spoken  of,  as  a  ship  therein; 
Satan's  assaults,  persecutions  in  the  world,  all  man- 
ner of  troubles,  are  as  violent  winds,  which  blow  against 
that  ship,  but  it  hath  such  an  anchor  as  holds  it  fast; 
no  other  ship  hath  the  like  ;  all  other  ships  are  tossed 
up  and  down,  and  at  length  overwhelmed  in  the  sea. 
If,  therefore,  we  have  this  anchor  of  hope,  which  holds 
«s  fast,  there  is  a  good  evidence  that  we  are  the  house 
of  Christ. 

Sec.  G3.  Of  true  rejokimj,  iihut  it  is,  autl  u-hence  it 
ariselli. 

That  hope  which  giveth  evidence  that  we  are  the 
house  of  Christ,  is  here  set  out  by  an  especial  effect, 
which  is  rejoicing. 

The  Greek  word,  zai;i/?i,aa,  imports  an  high  degree 
of  rejoicing,  such  an  one  as  causeth  a  glorying  or 
boasting  in  a  thing;  and  so  in  other  places  it  is  trans- 
lated, 'It  were  better  for  me  to  die,  than  that  any  man 
should  make  my  glorying  {rh  xai;^ji,aa)  void,'  saith 
the  apostle,  1  Cor.  is.  15.  And  again,  '  Lost  our 
boasting  (rii  xauyj/j-a)  of  you  should  be  in  vain,'  2 
Cor.  ix.  3.  There  is  another  like  word,  Ka'jyr,Si4, 
which  signifioth  the  same  thing,  frequently  used. 
The  root'  whence  the  Greek  words  are  derived,  sig- 
nifieth  a  neek.  For  they  who  will  glory  in  a  thing 
will  stretch  forth  their  neck,  Isa.  iii.  IG. 

The  word  liere  used  and  applied  to  hope,  sheweth 
that  true  Christian  hope  producetli  a  great  degree  of 
rejoicing  ;  even  such  a  dcgi'ee  as  cannot  be  abated  by 
aiiiictiou,  Horn.  v.  2,  3. 

This  rejoicing  is  an  expression  of  that  joy  which  is 
in  a  man,  and  a  manifestation  of  one's  liking  of  it,  and 
delighting  in  the  good  which  he  hath. 

Joy  is  a  liking,  dilating  affection.  Or  more  fully 
to  express  the  nature  of  it,  joy  is  a  liking  affection, 
which  enlargeth  the  heart  upon  the  apprehension  of 
BOme  good  thing. 

Of  the  general  nature  of  an  affection,  and  of  the 
difference  betwixt  liking  and  disliking  affections,  see 
The  Saints'  Sarrifice,  on  Pa.  cxvi.  1,  sec.  4. 

That  whereby  joy  is  ditfercnced  is  in  this  word 
dilating,  or  in  this  phrase,  '  which  enlargeth.'     For 

'  iux<i',  cervix  ;  inde,  ivx>i'>  gloriiri.  iux<i  el  ufxr/tx 
gloritttio  ;  per  prothuin,  mmix""'- 


desire  lifts  up  the  hoart  after  the  thing  desired.  T^rc 
unites  the  lieart  to  the  thing  loved.  Jog  enlargeth 
the  heart  with  a  pleasing  content  in  that  which  it 
apprehendeth  to  be  good.  Thus  it  is  said  of  the 
church,  that  in  regard  of  the  confluence  of  people, 
her  'heart  should  be  enlarged,'  Isa.  Ix.  5,  that  is, 
she  should  rejoice.  Joy  is  contrary  to  grief.  Now 
grief  contracteth  and  straiteneth  the  heart,  and  con- 
sumeth  it,  Ps.  xxxi.  9,  10.  But  joy  enlargeth  and 
revivcth  it.  Gen.  xlv.  27. 

The  proper  object  of  true  Christian  rejoicing,  is  that 
which  concerns  our  true  happiness.  The  disciples 
who  rejoiced  in  the  power  of  their  ministry,  in  that 
the  devils  were  made  subject  to  them,  were  somewhat 
checked  by  Christ,  who  said,  '  In  this  rejoice  not,  that 
the  spirits  are  subject  unto  you  ;  but  rather  rejoice, 
because  your  names  are  written  in  heaven,'  Luke  x. 
17,  20.  Common  gifts  are  not  the  proper  ground  of 
rejoicing.  Now  casting  out  of  devils  was  but  a  common 
gift,  which  hypocrites  had,  but  the  writing  of  their 
names  in  heaven  tended  to  their  eternal  happiness ; 
therefore,  in  this  latter  they  were  to  rejoice. 

Hope  is  a  saving  grace,  so  as  it  properly  prodnceth 
rejoicing ;  so  doth  faith,  Acts.  xvi.  31,  so  do  other 
like  graces. 

As  for  other  things  which  do  not  make  thereunto, 
they  may  be  enjoyed  by  him  on  whom  the  guilt  of  sin 
lieth,  and  who  is  himself  under  the  dominion  of  sin  ; 
who  is  a  slave  to  Satan  ;  over  whom  the  wrath  of  Gol 
hangeth ;  who  shall  be  excluded  out  of  heaven,  anl 
eternally  damned.  What  matter  of  true  rejoicing  tbeu 
can  there  be  in  such  things  ? 

Here,  by  the  way,  we  may  be  informed  in  the  de- 
ceitful rejoicing  of  most  men.  Take  a  view  of  the 
ordinary  matters  of  rejoicing,  and  you  shall  find  cause 
to  say,  as  the  wise  man  doth,  '  Vanity  of  vanities, 
all  is  vanity,  yea,  vexation  of  spirit,'  Eccles.  i.  2,  and 
ii.  11.  This  we  may  find  from  the  cradle  to  the 
gi'ave.  The  child  rcjoiccth  in  baubles  ;  the  young 
maid  in  her  beauty  ;  the  young  man  in  his  pioper- 
ness  ;  the  strong  man  in  his  strength  ;  the  scholar  in 
his  learning ;  the  honourable  man  in  his  dignities  ; 
the  rich  man  in  his  wealth;  the  counsellor  in  his  great 
practice  ;  so  others  in  other  hke  things.  Arc  any  of 
these  like  that  power  of  the  disciples'  ministry,  con- 
cerning which  Christ  said,  '  In  this  rejoice  not,'  Luke 
X.  20.  In  pangs  of  gout  and  stone,  in  sickness,  in 
death,  in  the  day  of  judgment,  what  jo}-  and  rejoicing 
can  those  produce  '?  Have  they  not  a  sting  in  their 
tail  ?  Note  the  issue  of  Nebuchadnezzar's  rejoicing 
in  his  great  Babel,  and  Belshazzar's  rejoicing  in  his 
cups,  Dan.  iv.  27,  28,  and  v.  5.  I  may  therefore 
well  say  to  him  that  spends  his  time  in  pleasure,  '  In 
this  rejoice  not;'  to  him  that.  Dives-like,  is  daily 
arrayed  in  glorious  apparel,  and  fareth  delicately,  'In 
this  rejoice  not ;'  and  of  such  as  have  great  success 
in  their  undertakings,  either  in  war  or  merchandising, 
or  any  other  like,  '  In  this  rejoice  not.' 


Ver.  5,  6.] 


GOUGE  ON  HEBREWS. 


Sec.  64.  Of  the  rejoiciiu/  of  hnpe  in  troubles. 

Well  might  the  apostle  attribute  rejoicing  to  hope, 
because  hope  maketh  us  cast  our  eyes  on  the  end  of  our 
faith,  which  is  hoped  for,  '  the  salvation  of  our  souls,' 
1  Peter  i.  9.  Hereby  it  cometh  to  psss,  that  as  an 
husbandman  beholding  his  ground  that  is  sowed  with 
corn  fairly  to  grow  up,  rcjoiceth  in  the  expectation  of 
a  great  harvest ;  so  we,  that  have  sown  here  to  the 
Spirit,  rtjoice  in  hope  and  expectation  of  reaping  life 
everlasting,  Gal.  vi.  8. 

Though  believers,  before  they  come  to  the  fruition 
of  that  end,  are  oft  in  sore  troubles,  outward  and  in- 
ward, in  body  and  soul,  in  goods  or  good  name ; 
sometimes  immediately  from  God,  and  sometimes 
through  the  malice  of  men,  yea,  sometimes  from  the 
apprehension  of  their  own  sins  ;  yet  there  is  no  estate, 
whereunto  in  this  world  they  can  be  brought,  but  his 
hope  of  the  issue  thereof,  and  glory  following  thereon, 
may  produce  a  rejoicing.  The  Hebrews  '  took  joyfully 
the  spoiling  of  their  goods,  knowing  in  themselves 
that  they  had  in  heaven  a  better  and  an  enduring 
substance,'  Heb.  x.  34. 

I.  Behevers  are  subject  to  persecution :  but  the 
cause,  their  present  assistance,  and  future  recompence, 
do  all  give  matter  of  rejoicing. 

1.  Their  cause  is  the  most  glorious  that  can  be; 
Christ's  name,  Acts  v.  41. 

2.  Their  assistance  is  more  than  ordinary,^  2  Tim. 
iv.  10-18.  Such  hath  been  their  assistance,  as  they 
have  sung  for  joy  in  the  midst  of  their  greatest  trials, 
Acts  xvi.  25. 

3.  The  end  is  such,  as  no  suffering  is  worthy  there- 
of, Rom.  viii.,  2  Cor.  iv.  17.  Therefore  Christ  es- 
horteth  his,  when  they  are  persecuted,  to  '  rejoice, 
and  be  exceeding  glad  ;  because  great  is  their  reward 
in  heaven,'  Mat.  v.  11,  12. 

II.  Believers  are  also  subject  to  wrongs  and  oppres- 
sions of  worldlings;  and  though  not  simply  for  the 
gospel,  yet  for  their  sheep -like  and  dove-like  disposi- 
tion, in  that  they  are  not  forward  to  revenge  wrong. 
'  He  that  departeth  from  evil  maketh  himself  a  prey,' 
Isa.  lix.  15.  But  the  apostle  Peter  saith,  that  'this 
is  thankworthy,  if  a  man  for  conscience  toward  God 
endure  grief,  suffering  wrongfully.'  And  again,  '  If, 
when  he  doth  well,  and  suffereth  for  it,  he  take 
patiently,  this  is  acceptable  with  God,'  1  Peter  ii.  19, 
20.  That  which  is  thankworthy  and  acceptable  with 
God,  is  matter  of  rejoicing. 

III.  Believers  likewise  are,  as  others,  subject  to 
torturing  and  tormenting  diseases,  yea,  and  to  the 
uncomfortable  disease  of  the  plague.     But, 

I.  They  know  that  these  things  are  ordered  by  God 
in  wisdom,  in  love,  for  their  need,  and  for  their  good; 
and  in  that  respect  rejoice.  A  wise  man  is  glad, 
when  a  skilful  and  faithful  physician  or  chirurgeon 
undertakes  to  cure  him,  though  he  he  forced  to  drink 

'  See  a  Recovery  from  Apostaty,  on  Luke  xv.  S2,  see.  25, 
26. 


fulsome  potions,  to  drink  bitter  pills,  to  endure  cupping, 
lancing,  cutting,  splinting,  searing,  yea,  sawing  off  a 
limb.  Much  more  believers  are  glad  at  God's  chas- 
tisements, though  they  be  grievous. 

2.  Believers,  in  all  their  pains  and  anguishes,  use  to 
call  to  mind  the  pains  of  hell  which  their  sins  deserve, 
in  comparison  whereof  all  that  can  be  endured  in  this 
world  is  but  as  a  flea-biting.  Now,  that  faith  which 
they  have  in  their  freedom  from  God's  wrath,  from 
the  power  of  sin  and  Satan,  from  the  curse  of  death 
and  damnation,  makes  them  rejoice  in  all  bodily 
pains. 

3.  God  useth  in  all  the  distresses  of  his  saints, 
whether  public  or  private,  for  maintenance  of  the 
gospel,  or  trial  of  their  graces,  to  give  them  such  a 
spirit  of  consolation,  as  makes  them  rejoice  under 
their  crosses.  It  is  God's  usual  dealing  to  increase 
the  consolations  of  his  Spirit,  according  to  the  need 
of  his  servants,  2  Cor.  i.  5. 

IV.  Believers  are  subject  to  spiritual  desertions. 
But  though  these  may  seem  to  be  as  water  that 
quencheth  all  the  fire  of  spiritual  joy,  yet  the  Lord 
reserveth  some  sparks  of  comfort  and  confidence  in 
the  souls  of  true  believers,  as  he  did  in  his  Son,  who 
in  his  bitterest  agony,  thus  cried  to  his  Father,  '  My 
God,  my  God,  why  hast  thou  forsaken  me?'  Mat. 
xxvii.  46.  On  this  ground  said  Job,  '  Though  he 
slay  me,  yet  will  I  trust  in  £im,'  Job  siii.  15.  Be- 
sides, that  inward  grief  will  turn  into  greater  joy. 
After  sundry  dismal,  showery,  cloudy,  dark  days,  when 
the  clouds  are  dispelled,  the  sun  seemeth  to  shine 
more  brightly  and  more  comfortably ;  so  the  Spirit  of 
joy,  after  such  desertions.  Many  of  David's  psalms 
which  begin  with  sighs  and  groans,  and  expressions 
of  much  grief,  do  end  in  praisings  and  rejoicings. 

Sec.  65.  Of  rejoicing  nf  hope  standing  with  mourn- 
ing, iceeping,  and  lirolcenness  of  heart. 

Ohj.  We  are  commanded  to  weep,  Joel  ii.  17.  And 
Christ  pronounceth  them  blessed  wio  mourn.  Mat.  v. 
4,  and  weep,  Luke  vi.  31  ;  and  a  broken  spirit,  and 
a  contrite  heart,  are  said  to  be  the  sacrifices  of  God,  Ps. 
ii.  17.  How  then  can  rejoicing  of  hope  stand  with  these  ? 

An<>.  1.  Those  and  other  like  charges  to  weep  and 
mourn  were  given  on  special  occasions,  and  that  for 
sin  or  judgment.  The  end  thereof  was  to  bring  com- 
fort and  joy  to  the  soul. 

2.  The  blessing  pronounced  to  mourning  and  weep- 
ing, is  in  regard  of  the  consequence  and  event  that 
should  follow  thereupon ;  which  are  comfort  and 
laughter.  Mat.  v.  4,  Luke  vi.  21. 

8.  There  may  be  a  mixture  of  joy  and  grief  in  the  same 
person,  at  the  same  time,  but  in  different  respects.  In 
respect  of  sin,  and  apprehension  of  God's  displeasure, 
there  may  be  grief;  but  in  respect  of  God's  mercy, 
Christ's  sacrifice,  and  faith  therein,  there  will  be  rejoic- 
ing. A  saint  while  he  is  coulcssiug  his  sin,  useth  to  be 
much  dejected  and  broken  in  spirit,  but  in  the  apprehen- 


230 


GOUUE  ON  HEBREWS. 


[Chap.  III. 


BJon  of  the  atonement  made  by  Christ,  his  spirit  re- 
\iveth,  rejoiceth,  and  praiscth  God.  As  '  in  laughter 
the  heart  is  sorrowful,'  Prov.  xiv.  13 ;  so  in  weeping 
the  heart  may  be  joyful. 

4.  There  is  a  time  to  weep,  and  a  time  to  laugh, 
Eccles.  iii.  4.  In  this  respect  directions  to  weep  and 
directions  to  rejoice,  having  respect  to  their  distinct 
and  due  seasons,  do  not  thwart  each  other. 

Sec.  6G.   Of  errors  contra ri/  to  the  rejokin;i  of  hope. 

This  property  of  rejoicing,  attributed  to  hope,  dis- 
covereth  sundry  errors;  some  in  opinion,  some  in 
practice.  One  error  in  opinion  is  of  papists  especially, 
who  make  uncertainty  a  property  of  hope,  and  teach, 
tiiat  it  is  against  the  nature  of  hope  to  bo  sure  and 
stedfast. 

Ans.  1.  Herein  they  expressly  thwart  the  Scrip- 
ture, which  attributeth  full  assurance  to  hope,  and 
termeth  hope  '  an  anchor  of  the  soul,  both  sure  and 
stedfast,'  Heb.  -ri.  11,  19.  In  this  respect  it  is  said, 
that  '  hope  maketh  not  ashamed,'  Rom.  v.  5,  because 
it  disappointeth  him  not  of  that  which  he  hopeth  for. 

2.  They  strip  hope  of  that  property  which  the 
apostle  here  attributeth  to  it ;  for  rejoicing  cannot 
arise  from  that  which  is  uncertain,  or  from  a  doubt- 
ing of  that  which  we  hope  for,  but  rather  from  an 
assurance  of  receiving  it. 

3.  They  take  away  the  difference  betwixt  the  hope 
of  saints  in  reference  to  eternal  life,  and  of  worldlings 
in  reference  to  the  things  of  this  life.  The  hope  of 
■worldlings  is  mixed  with  doublings,  fears,  and  griefs, 
because  the  event  of  the  things  they  hoped  for  is  un- 
certain ;  but  so  is  not  the  glory  which  true  believers 
hope  for. 

A  second  error  in  opinion  is  their  conceit,  that 
think  a  Christian's  life  is  a  life  full  of  fear,  grief,  and 
perplexity. 

Ans.  I  will  not  deny  but  that  believers,  by  reason 
of  the  mixture  of  the  flesh  with  the  spirit  in  them, 
have  many  times  occasions  of  fear,  gi-ief,  and  per- 
plexity ;  yet  not  such  as  deprivcth  them  of  the  rejoic- 
ing hero  intended.  The  believers'  sorrow  is  not  like 
the  sorrow  of  worldlings  :  theirs  is  '  a  godly  sorrow, 
which  worketh  repentance  to  salvation,  not  to  be  re- 
pented of;  but  the  sorrow  of  the  world  worketh 
death,'  2  Cor.  ii.  10.  Many  times  when  worldlings 
seem  jocund,  they  have  heaviness  within  them  ;  but 
when  Christians  seem  outwardly  pensive,  they  have 
much  comfort  within.  The  seeming  outward  joy  of 
woridings,  take  it  at  the  best,  is  fading  :  '  As  the 
crackling  of  thorns  under  a  pot,  so  is  the  laughter  of 
a  fool,'  Eccles.  vii.  6,  Prov.  xi.  7.  But  to  those  that 
were  of  Christ's  house,  saith  he,  'Your  heart  shall 
rejoice,  and  your  joy  no  man  taketh  from  you,'  John 
XV.  22. 

A  third  error  in  opinion  is,  that  expressions  of  joy, 
in  (.jxcial  by  laughter,  are  unlawful ;  and  thereupon 
advisi'  Christians  to  go  always  as  mourning,  and  to  bo 


ever  dejected;  and  for  proof,  allege  that  Christ  never 
laughed. 

Ans.  The  many  exhortations  in  Scripture  to  rejoice, 
and  approved  patterns  of  saints  that  have  rejoiced, 
yoa,  and  laughed.  Gen.  xvii.  17,  and  xxi.  6,  Ps. 
cxxvi.  2,  are  sufficient  to  disprove  the  foresaid  error. 
As  for  Christ  himself,  it  is  expressly  said,  that  '  he 
rejoiced  in  spirit,'  Luke  x.  21,  which  is  the  ground  of 
true  laughter.  This  third  error  is  an  uncomfortable 
error,  which  is  enough  to  keep  men  from  professing 
the  Christian  religion. 

An  error  in  practice  is  of  them  who  profess  faith 
and  hope  in  Christ,  and  yet  are  always  dejected  in 
spirit,  walking  heavily;  they  will  not  be  comforted, 
nor  made  cheerful. 

They  are  in  sundry  respects  to  be  blamed.     For, 

1.  "They  give  too  great  cause  of  justifying  the  en'or 
last  mentioned,  that  rejoicing  is  unlawful. 

2.  They  wrong  themselves,  in  making  their  life 
more  miserable  than  otherwise  it  might  be,  and  put- 
ting away  such  comforts  as  God  hath  provided  for 
them. 

3.  They  prejudice  other  weak  ones  in  disheartening 
them.  They  discourage  such  as  have  entered  into  the 
Christian  list,  and  deter  such  as  have  not  entered 
from  entering. 

4.  They  disgrace  the  holy  profession,  as  if  it  were 
the  most  uncomfortable  profession  in  the  world. 

5.  They  dishonour  God,  as  if  he  were  an  hard 
master;  so  as  no  profit,  joy,  or  comfort  were  to  be 
found  in  serving  him. 

Sec.  67.  Of  believers'  rejoicing. 

Just  cause  is  here  given  to  exhort  and  incite  such 
as  profess  to  have  hope  in  Christ,  to  testifj*  the  truth 
of  their  hope  by  rejoicing  :  '  Rejoice  in  the  Lord 
alway  ;  and  again  I  say,  rejoice,'  Philip,  iv.  4  ;  '  Re- 
joice evermore,'  1  Thes.  V.  IG.  None  have  such  just 
and  true  cause  of  rejoicing.  The  dignities,  honours, 
pleasures,  profits,  and  other  like  things  wherein  the 
men  of  this  world  rejoice,  are  vain,  like  ice,  hail,  and 
snow,  which  waste  in  the  handling.  They  may  be 
taken  from  us.  Job  i.  21,  or  we  from  them,  Luke 
xii.  20  ;  but  Christians  have  matter  of  true  rejoicing, 
that  which  is  solid,  unutterable,  everlasting. 

Among  other  Christian  duties  this  is  much  pressed 
in  Scripture.  Moses  doth  at  least  ten  times  incul- 
cate it  in  that  last  book  which  he  uttered  in  the  last 
month  of  his  age,  and  that  either  by  advice,  Deut. 
xxxiii.  18,  or  by  promise,  Deut  xii.  12.  The  sweet 
singer  of  Israel  hath  ten  times  ten  times  in  like  manner 
pressed  the  same  in  his  book  of  Psalms.  .  So  other 
prophets  also  call  upon  the  people  of  God  to  rejoice, 
Isa.  Ixvi.  10,  Zeph.  iii.  14,  Zcch.  ix.  9  ;  so  Christ, 
Mat.  V.  12;  and  his  apostles,  Philip,  iv.  4,  1  Peter 
iv.  13,  James  i.  0;  yea,  and  the  angels  from  heaven, 
Rev.  xix.  7. 

None  have  greater  cause  of  rejoicing  thau  believers, 


Ver.  5,  G.] 


GOUGE  ON  HEBREWS. 


for  their  names  are  written  in  the  book  of  life,  Luke 
X.  20.  Christ,  the  greatest  matter  of  rejoicing,  is 
theirs  ;  they  have  a  right  to  all  that  Christ  did  and 
endured  for  man ;  yea,  to  the  things  of  this  world,  and 
to  heaven  itself. 

As  they  have  in  these  respects  just  cause  of  rejoic- 
ing, so  the  blessed  eflects  that  follow  upon  their 
rejoicing,  are  forcible  inducements  to  perform  the 
same.     For, 

1.  By  their  rejoicing,  the  author  and  giver  of  joy 
is  much  glorified.  It  shews  that  he  is  so  kind  and 
good  a  master  every  way,  as  his  servants  much  rejoice 
in  him. 

2.  It  is  a  great  inducement  to  draw  on  others  who 
are  without,  to  like  that  profession  which  causeth 
such  rejoicing,  and  themselves  to  take  upon  them  that 
profession. 

3.  It  sweetens  our  whole  life  ;  it  sweetens  all  that 
we  do  for  preservation  of  nature,  as  eating,  drinking, 
sleeping,  and  other  refreshings  ;  it  sweetens  the  works 
of  our  calling ;  it  sweetens  the  duties  of  piety  which  we 
perform  to  God,  and  the  duties  of  justice  and  charity 
which  we  do  to  man  ;  it  sweetens  all  manner  of  suffer- 
ings ;  it  sweetens  our  very  deathbed. 

Sec.  68.  OJ  perseverance  tiithout  intermission  or 
revolt. 

That  which  maketh  confidence  and  rejoicing  a  true, 
sure,  and  infallible  evidence  of  being  Christ's  house, 
is  perseverance  therein. 

Therefore  the  apostle  addeth  this  caution,  '  If  we 
hold  fast  firm  unto  the  end.' 

The  apostle's  expression  is  very  emphatical.  There 
are  three  words  used,  every  of  which  imply  the  point 
intended. 

1.  The  verb  ■/.arue^ufj.iii,  '  hold  fast,'  is  in  Greek  a 
compound.  The  simple  verb,  cy^iiti,Bigmfiethto  have; 
but  this  compound,  so  to  have  it  as  never  to  let  it  go, 
and  this  is  to  hold  fast.  So  is  this  word,  Heb.  x.  23, 
1  Thes.  V.  21. 

2.  The  adjective  /SiSa/av,  translated  _/?/■)»,  importeth 
snch  a  stedfastness  as  can  never  be  taken  away.  See 
more  hereof,  Chap.  ii.  2,  Sec.  11.  It  implieth  an 
holding  fast  without  intermission. 

3.  This  last  clause,  /J.'ix^i  r'ikouc,  unto  the  end,  shews 
that  such  a  perseverance  is  here  intended,  as  will 
neither  be  interrupted  nor  clean  broken  off;  for  the 
end  here  meant  is  the  last  period  of  one's  life.  So  is 
the  word  taken,  ver.  14,  Mat.  x.  22,  Rev.  ii.  2G. 

To  show  that  it  implieth  a  perpetual  continuing  in 
a  thing,  it  is  translated  continual,  Luke  xviii.  5,  and 
it  is  applied  to  such  a  perpetuity  as  is  eternal,  John 
xiii.  1,  1  Cor.  ii.  8. 

The  perseverance  here  set  down  is  opposed  to  a 
double  kind  of  hypocrisy. 

One,  of  such  as  make  show  of  confidence  and  re- 
joicing by  fits.  Sometimes  they  are  exceeding  bold 
and  jocund;  other  times   they  arc  full  of  fear  and 


anguish.  They  are  like  men  sick  of  an  ague,  some- 
times well,  sometimes  ill.  It  falls  out  with  such  many 
times,  as,  notwithstanding  their  well  days,  they  die  in 
a  fit.  They  deal  with  the  graces  of  God's  Spirit  as 
children  do  with  a  bird  that  they  hold  by  a  string  : 
sometimes  they  will  hold  it  in,  and  sometimes  let  it 
fly  out,  so  as  the  bird  on  a  sudden,  they  letting  go 
their  hold,  flies  clean  away.  This  intermission  argu- 
eth  unsoundness,  and  is  contrary  to  the  caution  here 
prescribed. 

The  other  is  of  such  as  repent  their  good  beginnings, 
and  prove  plain  apostates.  They  are  like  such  ,as,. 
having  left  their  colours,  will  be  hanged  rather  thart 
return  to  them  again. 

These  are  in  a  most  woful  plight.  The  last  state 
of  such  a  man  is  worse  than  the  first,  Luke  xi.  26, 
2  Peter  ii.  20.  These  are  like  Nebuchadnezzar's  im- 
age, whose  head  was  of  fine  gold  ;  his  feet,  part  of 
iron,  and  part  of  clay,  whereby  it  came  to  be  broken 
to  pieces,  Dan.  ii.  32-34.  Such  were  Saul,  Joash, 
Judas,  and  others,  whose  end  was  memorable  and 
miserable.  In  this  case  I  may  use  Christ's  memento, 
'  Remember  Lot's  wife,'  Luke  xvii.  32. 

Sec.  69.   Of  motives  to  perseverance. 

If  divine  exhortations  to  a  grace,  and  earnest  dis- 
suasions from  the  contrary ;  if  earnest  supplications 
for  obtaining  a  grace,  and  hearty  gratulations  for  en- 
joying it ;  if  gracious  promises  made  to  a  grace,  and 
fearful  denunciations  against  the  want  of  it  ;  if  a 
blessed  recompence  of  those  who  have  attained  it,  and 
woful  revenge  on  those  that  have  failed  therein,  be 
motives  of  force  to  enforce  a  point,  forcible  motives 
are  not  wanting  to  press  this  point  of  persever- 
ance. 

Many  instances  might  be  given  out  of  Gad's  word 
to  exemplify  every  of  these.  Of  each  take  one  in- 
stance : 

1.  For  exhortation,  1  Cor.  xv.  58. 

2.  For  dissuasion,  Heb.  iii.  12. 

3.  For  supplication,  1  Thes.  v.  23. 

4.  For  gratulation,  1  Thes.  iii.  8,  9. 

5.  For  promise.  Mat.  x.  22. 

6.  For  threatening,  Heb.  x.  38. 

7.  For  recompence.  Rev.  xli.  11. 

8.  For  revenge.  Acts  i.  17,  18. 

Just  and  great  reason  there  is  thus  to  press  this 
point  of  perseverance  ;  for, 

1.  All  the  benefits  that  we  can  expect  from  any 
grace  dependeth  upon  persevering  therein.  Thereby 
the  prize  is  obtained.  It  is  constancy  that  sets  the 
crown  upon  all  good  endeavours,  2  Tim.  iv.  7,  8. 

2.  All  Christian  privileges  and  divine  promises  are 
limited  therewith,  as  here  in  this  text,  '  If  we  hold 
fast.'  '  If  ye  abide  in  me,'  saith  Christ,  John  xv.  7  ; 
'  if  ye  continue  in  the  faith,'  Col.  i.  23. 

3.  All  the  benefit  of  what  hath  formerly  been  done 
is  lost  if  he  hold  not  out  to  the  end,  Ezek.  xviii.  24. 


232 


UOUGE  ON  HEBUEWS. 


[Chap.  III. 


As  a  man  iu  a  race,  who  runs  swiftly  at  first,  if  he 
hold  not  out,  gets  nothing  by  his  former  swiftness. 

4.  Not  the  benefit  only  is  lost,  but  great  damage 
ensneth  thereupon  :  '  the  last  state  of  that  man  is 
worse  than  the  first,'  Luke  xi.  26.  As  a  man  in 
ascending  a  ladder,  if,  after  he  have  got  up  many 
steps,  he  let  go  his  hold  and  fall  down,  he  doth  not 
only  lose  the  benefit  of  his  former  pains,  but  also 
gets  a  bruised  body,  and,  it  may  be,  broken  bones, 
whereby  he  is  made  less  able  to  climb  up  again  than 
he  was  before.  Hereupon  it  is  said,  '  It  had  been 
better  for  them  not  to  have  known  the  way  of  right- 
eousness, than,  after  they  have  known  it,  to  turn  from 
the  holy  commandment.' 

How  requisite  it  is  for  saints  to  proceed  and  per- 
sist in  grace,  see  The  Saints'  Sacrifice,  on  Ps.  cxvi.  9, 
sec.  60. 

Sec.  70.   Of  weans  for  perscrerancc. 
To  help  us  on  in  holding  out,  these  graces  follow- 
ing, among  others,  are  very  useful  : 

1.  Humility.  This  is  the  basis  and  foundation 
whereon  the  foro-mentioned  house  is  settled.  If  an 
house  want  a  foundation,  how  can  it  stand,  especially 
against  storms  and  tempests  ?  Luke  vi.  40.  Christ 
saith  that  a  man  which  builds  a  sure  house  digs  deep, 
Luke  vi.  48.  Digging  deep  is  in  an  humble  soul. 
Many  promises  are  made  to  the  humble,  Micah  vi.  8  : 
'  God  giveth  grace  to  the  humble,'  Prov.  iii.  34.  For 
this  very  end  we  are  forbidden  to  be  high-minded,  lest 
we  fall,  Rom.  xi.  20.  Self-couceitedness  and  pride 
make  men  careless,  Rev.  iii.  17,  and  God  is  provoked 
against  such,  'for  he  resisteth  the  proud,'  James  iv.  6. 

2.  Sincerity.  This  is  an  inward  soundness.  If 
the  foundation  be  not  sound,  the  edifice  cannot  be 
well  settled  on  it.  Soundness  is  that  which  maketh 
last  and  endure.  Sappy,  rotten  timber  will  quickly 
fail.     Counterfeit  grace  will  not  last. 

8.  A  settled  resolution  to  hold  out  to  the  end.  '  I 
have  sworn,  and  I  will  perform  it,  that  I  will  keep  thy 
righteous  judgments,'  saith  a  constant  servant  of  the 
Lord,  Ps  cxix.  100.  Nothing  will  daunt  or  turn  back 
Euch  an  one.  See  more  hereof  in  the  Uccovcry  from 
Apostasy,  on  Luke  xv.  31,  sec.  44. 

4.  Jealousy.  Jealousy,  I  say,  in  regard  of  the 
temptations  whereunto  we  are  suiject,  and  of  our  own 
weakness.  Satan  is  subtle,  1  Peter  v.  8 ;  sin  is  de- 
ceitful, Heb.  iii.  13,  and  we  of  ourselves  are  foolish, 
and  prone  to  yield  to  sin  and  Satan.  If  we  be  secure 
or  careless,  we  may  be  soon  taken  as  birds  in  a  net. 
This  is  a  great  cause  of  backsliding  ;  therefore  we  are 
oft  admonished  to  fear,  Heb.  iv.  1,  Rom.  xi.  20,  Philip, 
ii.  12. 

These  two,  resolution  and  jealousy,  may  well  stand 
together,  if  the  former  be  placed  on  God's  promises 
and  the  Spirit's  afsistaiice,  and  the  latter  on  tempta- 
tions whereunto  we  arc  subject,  and  our  own  weak- 
ness. 


5.  Prudence.     For  the  manifestation  hereof, 

(1.)  Avoid  occasions  which  may  draw  thee  out  of 
thy  Christian  course.  This  the  apostle  intendeth 
under  this  phi'ase,  '  Cast  away  every  weight,'  Heb. 
xii.  1.  To  avoid  uncleanness,  the  wise  man  gives 
this  advice,  '  Remove  th}'  way  far  from  a  strange 
woman,  and  come  not  nigh  the  door  of  her  house,' 
Prov.  V.  8.  To  press  this  the  further,  he  useth  these 
metaphors  :  '  dm  a  man  take  fire  in  his  bosom,  and 
his  clothes  not  bo  burnt  ?  can  one  go  upon  hot  coals, 
and  his  feet  not  be  burnt  ?'  Prov.  vi.  27,  28.  Peter's 
thrusting  himself  among  the  servants  and  officers  in 
the  high  priests'  hall  was  an  occasion  of  the  tempta- 
tion which  brought  him  to  deny  his  master,  John  xviii. 
16-18. 

(2.)  If  occasions  cannot  be  avoided,  but  that  thou 
beeet  forced  to  '  sojourn  in  Meshech,  and  to  dwell  in 
the  tents  of  Kedar,'  Ps.  cxxvi.  5,  then  take  heed  of 
yielding  to  temptations.  Stand  out  against  them  as 
Joseph  did.  Gen.  xxxix.  9.  Remain  righteous  as  Lot 
did  in  Sodom,  2  Peter  ii.  8.  '  Give  no  place  to  the 
devil,'  Eph.  iv.  27 ;  but  withstand  sin  in  the  begin- 
ning. It  is  not  safe  to  dally  with  temptations.  If 
Satan  get  in  a  claw,  he  will  soon  put  in  his  whole  paw, 
and  then  head,  body,  and  all.  It  waters  make  a  little 
breach,  floods  will  soon  follow. 

(3.)  If  thou  be  overtaken  with  a  temptation,  lie  not 
in  it ;  but  as  soon  as  thou  canst  recover  thyself,  do  as 
in  this  case  Peter  did.  So  soon  as  he  observed  his 
Lord's  beck,  and  heard  the  cock  crow,  whereby  he 
was  put  in  mind  of  his  sin,  presently  '  he  went  out 
and  wept  bitterly,'  Luke  xxii.  60-62. 

(4.)  Being  recovered,  take  heed  of  falling  back  again. 
A  relapse  is  dangerous  in  bodily  diseases,  much  more 
in  spiritual.  The  Spirit  is  much  grieved  thereby. 
Christ  gave  this  advice  to  a  woman  taken  in  adultery, 
and  forgiven,  'Go  and  sin  no  more,'  John  viii.  11. 
This  advice  he  backed  with  a  strong  reason  thus, 
'  Sin  no  more,  lest  a  worse  thing  come  unto  thee,' 
John  V.  14. 

6.  Growth  in  grace.  By  this  we  shall  be  the  more 
strengthened,  and  the  better  enabled  to  hold  out.  Use 
what  means  are  prescribed  to  this  purpose  :  '  As  new- 
born babes,  desire  the  sincere  milk  of  the  word,  that 
ye  may  grow  thereby,'  1  Peter  ii.  2  ;  '  Stir  up  the 
gift  of  God  which  is  in  thee,'  2  Tim.  i.  6.  Standing 
at  a  stay  may  occasion  falling  away.  In  endeavours 
to  grow  in  grace,  never  think  thou  Last  done  enough, 
but  follow  the  apostle's  advice,  Philip,  iii.  13,  14. 

7.  Walking  with  God.  By  this,  ho  that  never  saw 
death,  pleased  God  all  the  days  of  his  life.  Compare 
Gen.  v.  24  with  Heb.  si.  5.  Of  the  emphasis  of  this 
phrase,  uallced  uilk  O'ocl,  see  The  Saints  Sacrifice,  on 
Ps.  cxvi.  9,  sec.  58. 

Walking  with  God  implieth  a  setting  of  God  before 
our  eyes.  This  will  make  us  to  endeavour  in  all  things 
to  please  him,  which  the  apostle  espresseth  under  this 
phrase,  '  Walk  worthy  of  the  Lord  unto  all  pleasing,' 


Ver.  5,  6.] 


GOUGE  ON  HEBREWS. 


233 


Col.  i.  10.  This  will  make  us  in  all  things  to  hold 
close  to  God,  and  it  will  be  an  especial  means  to  pull 
us  in  when  we  are  about  to  start  from  God. 

8.  Stedfast  expectation  of  the  prize  or  reward  that 
is  set  before  thee.  It  is  said  of  Moses,  that  he  '  had 
respect  unto  the  recompence  of  the  reward,'  Heb.  xi. 
26.  This  made  these  Hebrews  to  hold  out :  '  They 
knew  that  they  had  in  heaven  an  enduring  substance,' 
Heb.  X.  34.  Of  Christ  himself  it  is  said,  '  For  the 
joy  that  was  set  before  him,  he  endured  the  cross,' 
Heb.  xii.  2.  This  must  needs  uphold  those  that  be- 
lieve it,  and  keep  them  stedfast  unto  the  end,  because 
all  that  we  can  do  or  endure  here  is  '  not  worthy  to 
be  compared  with  the  glory  that  is  promised,'  Eom. 
viii.  18  ;  '  For  our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory,'  2  Cor.  iv.  17.  Of  the  em- 
phasis of  this  phrase,  see  A  Recover])  from  Apostasy 
on  Luke  xv.  31,  sec.  27.  Hereupon  the  apostle  gives 
this  admonition,  '  Let  us  not  be  weary  in  well  doing  : 
for  in  due  season  we  shall  reap  if  we  faint  not,' 
Gal.  vi.  9.  And  again  :  '  Be  j'e  stedfast,  unmoveable, 
always  abounding  in  the  work  of  the  Lord,  forasmuch 
as  you  know  that  your  labour  is  not  in  vain  in  the 
Lord,'  1  Cor.  xv.  58. 

9.  Prayer,  faithful,  fervent,  constant  prayer.  Christ 
used  this  means  for  himself,  Heb.  v.  7.  This  means 
he  also  used,  that  Peter's  faith  might  not  fail.  Ex- 
perience sheweth  that  the  more  we  fail  herein,  the 
more  we  decay  ;  but  the  more  fervent  and  constant  we 
are  herein,  the  more  stedfast  we  remain.  This  is  to 
be  added  to  all  other  means,  because  by  faithful  prayer 
the  Holy  Spirit  is  obtained,  Luke  xi.  13,  without 
which  we  cannot  hold  out ;  but  by  it  we  shall  per- 
severe. 

By  the  foresaid  means  we  may  continue  to  enjoy 
our  spiritual  strength,  as  Caleb  did  his  bodily  strength, 
Joshua  xiv.  11,  and  as  Moses,  whose  natural  force 
abated  not,  Deut.  xxxiv.  7  ;  '  We  shall  still  bring  forth 
fruit  in  old  age,'  Ps.  xcii.  14. 

Of  circumspection  in  preventing  apostasy,  see  Sec. 
122. 

See.  71.   0/the  resohition  o/ Heb.  iii.  2-G. 

2.  Who  was  failh/ul  to  him  that  appointed  him,  as 
also  Moses  icasfaitli/id  in  all  his  house. 

3.  For  this  man  icas  counted  trorlhij  of  more  ilionj 
than  Moses,  inasmuch  as  he  who  hath  huUded  the  house 
hath  more  honour  than  the  house. 

4.  For  every  house  is  builded  bysome  man  ;  but  he  thai 
built  all  thinr/s  is  God. 

5.  And  Moses  verily  was  faithful  in  all  his  house  as 
a  servant,  for  a  testimony  of  those  things  which  were  to 
be  spoken  after  ; 

G.  But  Christ  as  a  Son  over  his  own  house  ;  whose 
house  are  we,  if  we  holdfast  the  confidence,  and  the  re- 
joiciiiij  of  the  hope  /inn  unto  the  end. 

The  bum   of  all  these  verses  is,  a  description  of 


Christ's  faithfulness  in  the  execution  of  his  prophetical 
office. 

This  is  set  down, 

1.  Simply. 

2.  Comparatively. 

In  the  simple  expression  there  is, 

1.  An  affirmation  of  the  point,  who  was  faithful. 

2.  A  declaration  of  the  person  to  whom  he  was 
faithful,  to  him  that  appointed  him. 

The  comparison  whereby  the  point  is  amplified  is 
betwixt  Christ  and  Moses. 

This  is  set  out  two  ways  : 

1.  By  similitude,  in  the  latter  part  of  the  second 
verse. 

Of  the  similitude,  the  proposition,  or  former  part, 
is  thus  expressed,  Moses  was  faithful  in  all  his 
house. 

The  reddition  or  latter  part  is  intimated  by  the  in- 
ference of  that  proposition  on  that  which  went  before, 
and  that  by  this  note  of  similitude,  as. 

In  the  proposition  three  distinct  points  are  set  down, 

1.  The  person  with  whom  Christ  is  compared,  Moses. 

2.  The  point  wherein  they  are  compared, /(u'//(/u/. 

3.  The  place  in  which  that  faithfulness  was  shewed. 
This  is  set  forth, 

1.  By  the  kind  of  place,  house. 
'2.  By  the  Lord  thereof,  his. 

3.   By  the  extent,  all. 

2.  Christ  and  Moses  are  compared  by  dissimilitude. 
This  is,   1,  generally  propounded;  2,  particularly 

exemplified. 

In  the  general  is  noted, 

1.  The  persons  between  whom  this  dissimilitude  is, 
tills  man  (who  is  Christ)  and  Moxes. 

2.  The  matter  of  the  dissimilitude.     Here  observe, 

1.  What  that  matter  was,  glory. 

2.  The  grounds  thereof,  counted  worthy. 

The  particular  exemplification  is  by  two  pair  of  re- 
latives, one  a  builder,  and  an  house,  ver.  3,  4. 
The  other,  a  son,  and  a  servant,  ver.  5,  9. 
The  former,  concerning  the  builder  and  an  house,  is, 
1.  Propounded,  ver.  3  ;  2,  proved,  ver.  4. 
In  the  proposition  are  expressed, 

1.  Both  parts  of  the  dissimilitude,  he  that  built,  and 
the  house. 

2.  The  matter  wherein  they  are  unlike,  honour.  In 
this  phrase,  '  hath  more  honour.' 

In  the  proof  two  things  are  confirmed  : 

1.  That  Moses  was  an  house  built. 

2.  That  Christ  was  the  builder. 

Each  of  these  are  confirmed  by  a  general  case  taken 
for  grant. 

The  first  case  granted  is  this  :  '  Every  house  is 
builded  by  some  man.'  Hence  it  followeth  that  Moses 
(who  was  at  least  a  part  of  an  house)  was  builded. 

The  other  case  granted  is  this  :  '  He  that  built  all 
things  is  God.'  Hence  it  followeth  that  Christ  (who 
is  God)  built  Moses. 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


The  other  pair  of  rektives  (which  is  of  a  son  and  a 
serrant)  is  largely  set  dowu,  ver.  5,  6. 

The  latter  relative  is  first  described,  ver.  5.  Herein 
is, 

1.  A  repetition  of  what  was  lefoie  assorted. 

2.  An  addition. 

Three  things  are  repeated : 

1.  The  person,  Moxrs. 

2.  The  point  wherein  he  was  commended, /((///i/dZ. 
8.  The  place,  villi  the  Lord,  and  the  extent  hereof, 

in  all  his  house. 

T«o  things  are  added  : 

1.  The  correlative,  wherein  consists  another  dis- 
similitude, seiviint. 

2.  The  end  why  he  was  a  servant.     Here  are  noted, 

1 .  The  kind  of  end,  for  a  teslimony. 

2.  The  matter  thereof,  (/  those  thinr/s  which  were  to 
be  spoken  after. 

The  former  relative  concerning  the  Son  is,  1,  pro- 
ponndcd  ;  2,  expounded. 

lu  the  proposition,  1,  the  Son  here  meant  is  named 
Christ. 

2.  The  house  over  which  he  ruletb  is  thus  limited, 
7its  own. 

In  the  exposition  there  is, 

1.  A  declaration  of  the  point,  whose  house  are  we. 

2.  A  limitation  thereof. 

The  limitation  is,  1,  in  this  conditional  particle  if; 
2,  exemplified. 

In  the  exemplification  there  is, 

1.  An  act  required;  2.  The  subject  matter  of  that 
act. 

The  act  is  set  forth, 

1.  By  the  kind  of  it,  holdfast. 

2.  By  the  manner  of  performing  \i,firm. 

3.  By  continuance  therein,  xaito  the  end. 

The  subject  matter  consists  of  two  branches  :  1, 
confidence ;  2,  hope. 

The  latter  is  amplified  by  an  effect  thereof,  rejoicing. 

Sec.  72.  Of  obsei-vations  collected  out  of  Heb.  iii. 
2-6. 

I.  Christ  was  deputed  to  his  prophetical  office.  This 
is  here  taken  for  grant,  in  that  it  is  said,  '  He  was 
faithful  to  him  that  appointed  him.'     Sec  Sec.  33. 

II.  Christ  was  faithful  in  thai  which  he  was  trusted 
withal.     See  Sees.  32,  88. 

III.  God's  deputation  makes  a  true  minister.  This 
is  gathered  out  of  this  word  appointed,  as  here  used. 
See  Sec.  84. 

IV.  There  may  be  a  resemblance  betwixt  unequals. 
There  is  here  a  resemblance  made  betwixt  Christ  and 
Moses.     See  Sec.  88. 

V.  Moses  ivas  a  faithful  minister.  This  is  here 
plainly  expressed.     See  Sec.  88. 

VI.  God's  ministers  must  be  faithful;  for  this  end 
the  faithfulness  of  Christ  and  Moses  is  hero  set  down. 
See  Sec.  89. 


VII.  Christ  of  all  tvas  most  worthy  of  glory ;  this 
is  the  main  point  proved  in  these  verses.  See  Sees. 
42-44. 

VIII.  Moses  was  an  eminent  minister.  Moses, 
among  others,  is  here  called  out  to  be  compared  with 
Christ ;  his  prerogatives  are  distinctly  set  down. 
Sec.  45. 

IX.  Christ  was  more  excellent  than  Moses.  This  is 
expressly  set  down.     See  Sec.  45. 

X.  A  builder  is  more  excellent  than  the  thing  built. 
This  metaphor  is  used  to  set  oat  Christ's  excellency 
above  others.     See  Sec.  4C. 

XI.  Ministers  have  received  what  they  are  or  have. 
This  is  implied  under  this  phrase,  '  Every  house  is 
builded.'     See  Sec.  48. 

XII.  Chriit  is  true  God.  He  is  here  so  called. 
See  Sec.  49. 

XIII.  Christ  is  the  creator  of  all.  This  is  intended 
under  this  metaphor,  '  He  that  built  all  things.  Sec 
Sec.  49. 

XIV.  The  church  is  built  tip  by  Christ.  This  is  the 
special  thing  intended  under  this  phrase,  '  He  that 
built  all  things  is  God.'     See  Sec.  49. 

XV.  A  servant  must  be  faithful.  This  is  here  in- 
tended in  the  pattern  of  Moses.     See  Sec.  50. 

XVI.  Governors  are  servants;  so  was  Moses.  See 
Sees.  51,  52. 

XVII.  Ministers  are  God's  witnesses.  As  Moses, 
so  all  other  ministers  are  for  a  testimony.  See  Sec. 
55. 

XVIII.  God  beforehand  makes  knoivn  his  pleasure; 
so  much  is  intended  under  this  phrase,  '  Those  things 
which  were  to  be  spoken  after.'     See  Sec.  55. 

XIX.  Christ  is  the  anointed ;  this  title  Christ  im- 
portelh  as  much.     See  Sec.  54. 

XX.  Christ  is  God's  Son.  This  is  intended  under 
this  relative  Son.     See  Sec.  55. 

XXI.  Christ  is  the  governor  of  the  church.  This 
preposition  over  importeth  a  government.  See  Sec.  59. 

XXII.  27ie  church  is  Christ's  oivn.  It  is  his  own 
house.     See  Sec.  57. 

XXIII.  Saints  are  Christ's  house.  This  pronoun  u'c 
means  saints.     See  Sec.  58. 

XXIV.  Believers  under  the  laiv  and  gospel  make 
one  house.  Moses  was  under  the  law,  and  we  are 
under  the  gospel.     See  Sec.  59. 

XXV.  They  who  stand  must  take  heed  lest  they  fall. 
So  much  is  hinted  under  this  conjunction  if.  iso. 
Sec.  60. 

XXYI.  Tlic  best  have  need  to  look  to  their  stand i7}g. 
The  apostle  puts  himself  under  this  caution  by  using 
a  verb  of  the  first  person,  '  If  we  hold  fast.' 

XXVII.  Confidence  is  one  evidence  of  our  right  to 
Christ.  Mention  is  made  of  confidence  to  that  end. 
See  Sec.  Gl. 

XXVIII.  Hope  also  is  an  evidence  of  our  right  to 
Christ.  To  this  end  it  is  added  unto  confidence. 
See  Sec.  C2. 


Ver.  7.] 


GOUGE  ON  HEBREWS 


235 


XXIX.  JRejoictnrj  arisetlifrom  hope;  it  is  therefore 
here  added  as  an  epithet  to  hope.     See  Sec.  63. 

XXX.  Perseverance  is  an  evidence  of  soundness; 
it  is  here  set  down  for  that  end  by  way  of  supposition, 
'  If  we  hold  fast."     See  See.  68. 

XXXI.  Perseverance  must  he  without  intermis- 
sion ;  for  this  end  this  epithet  firm  is  added.  See 
Sec.  68. 

XXXII.  True  perseverance  holds  out  till  death ; 
so  much  is  intended  under  this  phrase,  to  the  end. 
See  Sec.  68. 

Sec.  73.  Of  the  inference  of  that  which  follows  upon 
that  which  went  before. 

Ver.  7.  Where/ore,  as  the  Holy  GhoH  saith,  To-datj, 
if  ye  will  hear  his  voice. 

From  the  beginning  of  the  second  verse  to  this,  the 
apostle  hath  largely  set  down  Christ's  faithfulness  in 
executing  his  prophetical  office  ;  and  that  toward  us, 
who  are  his  house.  Hereupon  he  inferreth  a  dissua- 
sion from  disrespecting  Christ,  which  is  continued  to 
the  end  of  this  chapter. 

This  first  particle,  hh,  %vherefore,  is  a  note  of  in- 
ference. 

This  is  the  first  place  in  this  epistle  where  the 
Greek  word  is  used,  yet  other  Greek  words  to  the 
same  sense  have  been  used,  as  chap.  ii.  vers.  1,  17. 

This  inference  may  have  reference  either  to  all  that 
Lath  been  spoken  before  of  Christ's  excellency  and 
faithfulness,  thus :  Because  Christ  was  so  excellent 
and  faithful  a  prophet,  as  never  any  the  like ;  we  must 
therefore  take  heed  that  we  harden  not  our  hearts 
against  him,  nor  depart  from  him ;  or  more  imme- 
diately to  the  last  clause  of  the  former  verse,  thus : 
Because  if  we  hold  fast  the  confidence,  &c.,  we  give 
evidence  thereby  that  we  are  the  house  of  Christ ;  we 
ought  therefore  to  take  heed  that  we  harden  not  our 
hearts,  and  depart  from  Christ. 

The  former  reference  shcweth  that  Christ's  care  in 
executing  his  function  for  our  good,  ought  to  make  us 
careful  in  attending  to  him,  and  cleaving  close  to 
him. 

The  latter  reference  sheweth  that  we  ought  in  this 
respect  to  take  heed  that  we  fall  not  from  Christ,  be- 
cause holding  fast  our  confidence  is  an  evidence  of  our 
communion  with  him,  namely,  that  we  are  his  house, 
and  he  our  Lord.  Hence  it  followeth  that  means  must 
be  used  for  holding  fast  confidence. 

I  take  the  former  reference  to  be  the  more  proper 
to  Ibis  place,  and  so  it  intends  the  same  point  that  was 
before  noted.  Sec.  2. 

This  note  of  inference,  wherefore,  looking  backward, 
may  intend  cither  the  point  that  immediately  followeth 
iu  the  divine  testimony,  or  that  which  is  set  down, 
ver.  12,  &c.  If  thus,  then  the  testimony  must  be  in- 
cluded in  a  parenthesis,  and  this  particle  wherefore 
be  taken  as  joined  with  the  12th  verse,  thus,  '  Where- 
fore, take  hcLd,'  &c. 


Sec.  74.  Of  e.xpresdng  ones  mind  in  the  words  of 
the  Holy  Ghost. 

The  apostle  espresseth  his  mind  concerning  the  use 
which  we  are  to  make  of  Christ's  faithfulness  in  his 
oflice  under  the  very  words  of  sacred  Scripture,  which 
questionless  he  doth  to  make  it  the  more  regarded ; 
for  to  express  God's  mind  in  his  own  words  addeth 
great  weight  to  the  point.  The  apostle  doth  the  like 
chap.  ii.  vers.  6,  7,  and  in  sundry  other  places  of  this 
epistle.  A  very  great  part  thereof  is  penned  in  Scrip- 
ture words  and  phrases ;  for  he  wrote  to  the  Hebrews, 
who  were  well  exercised  in  the  Old  Testament,  and 
had  it  in  high  account. 

In  quoting  the  testimony,  he  expresseth  neither 
book,  nor  psalm,  nor  verse.  Of  this  manner  of  quot- 
ing Scripture,  see  more.  Chap.  ii.  Sec.  50 ;  but  the 
words  of  Scripture  are  so  expressly  set  down,  as  it 
may  be  found  out  where  they  are,  especially  by  such 
as  are  so  exercised  in  the  Scriptures  as  these  Hebrews 
were. 

The  apostle  faithfully  deelareth  the  mind  of  God 
therein,  though  there  be  some  little  dift'erence  in  words, 
especially  in  their  order  or  joining  together,  which  we 
shall  note  in  due  place. 

The  testimony  coutinueth  from  this  verse  to  the 
12th,  and  it  is  taken  out  of  Ps.  xcv.  7-9,  and  six.  11. 

David  was  the  penman  of  this  as  of  the  other  Psalms; 
therefore  David's  name  is  sometimes  expressed  before 
texts  quoted  out  of  the  book  of  Psalms,  as  chap.  iv.  7, 
Mat.  xxii.  43,  Luke  xx.  42,  Acts  ii.  25,  Rom.  iv.  6 
and  xi.  9. 

To  shew  that  the  Holy  Ghost  spake  what  David 
uttered  in  the  Psalms,  Peter  useth  this  phrase,  '  The 
Holy  Ghost  by  the  mouth  of  David  spake,'  Acts  i.  16; 
and  again,  speaking  to  God,  thus  saith,  '  Who  by  the 
mouth  of  thy  servant  David  hast  said,'  Acts  iv.  25. 

The  apostle's  manner  of  quoting  this  testimony  thus, 
'  The  Holy  Ghost  saith,'  doth  demonstrate  sundry 
principles  of  our  Christian  faith  ;  as, 

1.  The  Holy  Ghost  is  true  God  ;  for  '  God  spake 
by  the  mouth  of  David,'  Acts  iv.  25.  Where  David  said, 
'  The  Spirit  of  the  Lord  spake  by  me,'  he  addeth, 
'  The  God  of  Israel  said,'  2  Sam.  xxiii.  2,  3.  '  All 
Scripture  is  given  by  inspiration  of  God,'  2  Tim.  iii.  16. 
And  '  God  spake  b}'  the  prophets,'  Heb.  i.  1  ;  and 
they  '  spake  as  they  were  moved  by  the  Holy  Ghost,' 
2  Peter  i.  21. 

2.  The  Holy  Ghost  is  a  distinct  person.  This 
phrase,  the  Ilohj  Ghost  sailli,  intendeth  as  much, 

8.  The  Holy  Ghost  was  before  Christ  was  exhibited 
in  the  flesh,  for  he  spake  by  David,  whose  son  Christ 
was  many  generations  after  David  ;  yea,  mention  is 
made  of  this  Spirit  of  God  to  be  before  any  creatures 
were.  Gen.  i.  2.  So  as  the  Holy  Ghost  is  God 
eternal. 

4.  The  Scriptures  of  the  Old  Testament  are  of 
divine  authority ;  '  Holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Ghost,'  2  Peter  i.  21. 


23G 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


Of  this  title  Iluly  Ohust,  see  Chap.  ii.  ver.  4, 
Sec.  35. 

The  apostle  nseth  tbis  particle  of  resemblance,  xaOiig, 
as,  to  sliew  what  he  delivereth  afterwards  is  agreeable 
to  the  mind  and  words  of  the  Holy  Ghost.  This  par- 
ticle may  have  reference  to  ver.  12,  and  to  express  the 
mind  of  the  apostle  more  fully,  the  other  particle  of 
resemblance,  so,  may  be  there  inserted,  thus,  '  As  the 
Holy  Ghost  saith,  so  take  heed,'  &c. 

Though  the  testimony  quoted  were  written,  yet  it 
is  expressed  under  this  word  y.'syu,  sailli,  to  shew  that 
the  word  is  as  a  sermon  preached,  that  so  we  should 
give  the  more  heed  thereto. 

Here  it  is  not  expressed  to  whom  he  saith,  because 
it  is  intended  to  every  one,  and  every  one  should  attend 
unto  it  as  spoken  to  him  in  particular. 

Sec.  75.  Of  the  apostle's  Jit  opplyliiff  a  dirinc  leati- 
viomj.' 

The  main  scope  of  this  testimony  (as  it  was  first 
tittered  by  the  psalmist),  is  to  admonish  such  as  from 
time  to  time  should  live  in  the  church,  to  take  heed 
of  rebelhng  against  Christ,  as  the  Israelites  in  the  wil- 
derness had  done. 

Many  interpreters,  both  ancient'  and  modern,^  ap- 
ply that  psalm  to  Christ ;  for  this  title,  13yt:"'  11V, 
'  the  Rock  of  our  salvation,'  or,  as  the  LXX  render 
it,  tSi  aurri^i  r,u.iuii,  '  our  Saviour,'  ver.  2,  doth  most 
properly  belong  to  Christ,  and  Christ  is  that  Shepherd 
whose  sheep  we  are,  Luke  xiii.  20.  And  it  is  ex- 
pressly said  of  the  Israehtes  in  the  wilderness,  that 
they  tempted  Christ,  1  Cor.  s.  9.  Hereupon  this  ad- 
verb of  time,  (S^ij-i^ov,  to-diiy,  is  applied  to  the  time  of 
grace  wherein  God  speaks  to  us  by  his  own  Son,^ 
chap.  i.  2. 

In  this  respect  this  testimony  is  most  pertinently 
quoted  for  the  point  in  hand  ;  for  David,  foreknowing 
that  God  would  send  his  Son  to  be  a  Saviour  and 
Shepherd  of  his  church,  exhorfeth  all  the  members 
thereof  to  rejoice  in  him,  witli  all  reverence  to  wor- 
ship him,  and  to  take  heed  of  being  like  to  the  rebel- 
lious Israelites  in  the  wilderness. 

Now,  because  the  apostle  had  set  forth  the  faithful- 
ness of  the  Son  of  God  in  his  prophetical  otlice,  he 
fitly  putteth  the  Hebrews  in  mind  of  that  seasonable 
admonition  of  the  psalmist,  to  keep  them  from  being 
like  tluir  forclathcrs,  and  to  quicken  them  up  to  a 
more  diligent  heeding  of  Christ's  word,  which  is  the 
gospel. 

Sec.  76.   O/lukiiir/  the  Just  opportunity  of  (j  race. 
The  first  word  of  the  foresaid  divine  testimony,  annf- 

'  August.  Hiero.  Arnoh.  Ilaimo. 

'  Trcmcl.  et  ,11111.  .Mollcr. 

'  Ilodie,  id  est,  in  luic  teinjwro  grntitc,  qmini  nobis  loqui- 
tur I'Or  propriiini  tiliuni.— //oimo  in  hune  I\al.  In  Christo 
proiilittia  loquitur  et  \io\n\\n  .luda-oruni,  ct  iiopulo  Gen- 
tium.— Aug.  £nar.  in  hunc  I'tal. 


gok,  to-daij,  is  diversely  taken,  as  was  shewed,  Chap, 
i.  5,  Sec.  01. 

Here  it  signifieth  the  time  present,  yet  so  as  it  in- 
cludes a  continuance  of  a  time  present.  As  that  pre- 
sent time  wherein  David  lived  was  to  him,  and  to  those 
that  then  lived,  to-day  ;  so  that  present  time  wherein 
the  apostle  and  other  Christians  with  him  lived,  was 
to  them  to-day,  and  the  time  wherein  we  now  live,  is 
to  us  to-day. 

This  word,  then,  to-day,  intends  that  instant  wherein 
God  allbrds  an  opportunity  of  getting  grace  or  obtain- 
ing any  blessing.  It  may  here  have  reference  to  that 
which  immediately  followeth,  of  hearing  Christ's  voice ; 
as  if  he  had  said.  If  ye  will  now  hear  his  voice  while 
he  speaketh  unto  you. 

Or  it  may  have  reference  to  the  inhibition  of  not 
hardening  their  heart;  as  if  he  had  said.  If  ye  will  hear 
Christ's  voice,  then  harden  not  your  heart  in  this 
time  that  he  is  speaking  unto  you. 

In  the  Greek  there  is  a  comma  put  after  this  word 
to-day,  whereby  is  intended  the  latter  reference. 

In  the  general,  both  references  tend  to  the  same 
scope,  which  is,  that  the  present  opportunity  of  God's 
offering  grace  must  be  taken  ;  we  must  hearken  to  him 
while  he  speaketh,  and  we  may  not  harden  our. hearts 
against  him  when  he  speaketh.  "When  Samuel,  though 
he  were  but  a  child,  understood  that  the  Lord  called 
him,  he  presently  answered,  '  Speak,  for  thy  servant 
hcareth,'  1  Sam.  iii.  10.  Ruth  was  but  a  young  wo- 
man, yet  she,  understanding  that  the  God  of  Xaomi 
was  the  only  true  Lord,  saith  to  her  mother-in-law, 
'  Thy  God  shall  be  my  God,'  and  thereupon  would 
needs  go  with  her  to  be  among  the  people  of  that  God, 
Euth  i.  IG,  etc.  Zaccheus,  in  his  man-age,  coming 
to  know  Jesus  to  be  the  promised  Messiah,  readily 
entertained  him,  Luke  xix.  5,  G.  The  penitent  thief, 
at  the  time  of  his  death,  knowing  Christ  to  be  the  pro- 
mised King,  believed  on  him,  and  confessed  him, 
Luke  xxiii.  41,  42.  Thus  iu  what  estate  of  our  age 
soever,  means  of  calling  us  to  Christ  are  aii'orJed,  we 
must  even  then  without  delay,  to-day,  take  that  op- 
portunity. '  I  made  haste,  and  delayed  not,'  saith 
the  psalmist,  Ps.  cxix.  00.  When  Christ  called  Zac- 
cheus, '  he  made  haste  and  came  down,'  Luke  six.  G. 
When  Christ  called  Simon  and  Andrew,  '  they  straight- 
way left  their  nets,  and  followed  him,'  Mat.  iv.  20. 
'  When  it  pleased  God  to  reveal  his  Sou'  in  Paul,  im- 
mediately he  preached  him,  Gal.  i.  IG. 

1.  It  is  God  which  '  worketh  in  us  both  to  will  and 
to  do,'  Philip,  ii.  13  ;  and  '  no  man  can  come  to  Christ 
except  the  Father  draw  him,'  John  vi.  44.  Is  it  not 
then  a  point  of  wisdom  to  yield  when  God  draws  ? 
The  church  promiseth  as  much,  saying,  '  Draw  me, 
I  will  run  after  thee,'  Cant.  i.  3.  If  we  harden  our 
hearts,  and  hear  not  Christ  speaking  to  us  to-day,  how 
can  wo  expect  that  he  should  hear  us  to-morrow  ? 
'  Thev  shall  call  upon  me,  but  I  will  not  answer,'  saith 
Wisdom,  Prov.  i.  28. 


Ver.  7.] 


GOUGE  ON  HEBREWS. 


237 


2.  Thou  '  kuowest  not  what  a  day  may  bring  forth.' 
Therefore  put  not  off  the  grace  that  is  offered  thee  to- 
day. '  Boast  not  thyself  of  to-morrow,'  Prov.  sxvii.  1. 
The  rich  fool  that  thought  to  enjoy  his  goods  many 
years  was  taken  from  them  that  night,  Luke  xii. 
19,  20. 

3.  By  putting  off  an  opportunity,  men  make  them- 
selves more  unlit  for  another  opportunity  ;  for  sin,  the 
longer  it  groweth,  the  stronger  it  groweth,  and  the 
heart  u^eth  to  be  more  hardened  by  putting  off  me^ms 
of  softening. 

As  they  who  had  received  grace  were  exhorted  to 
persevere  therein.  Sec.  69  ;  so  they  who  have  not, 
yet  attained  grace  are  to  be  exhorted  to  accept  the 
means  of  grace  tendered  to-day.  Even  now,  while 
the  word  soundeth  in  your  ears,  hear,  and  harden  not 
your  hearts  ;  '  Behold,  now  is  the  accepted  time  ;  Be- 
hold, now  is  the  day  of  salvation,'  2  Cor.  vi.  2.  Put 
not  off'  to-day,  much  less  let  childhood  put  off  to 
youth,  or  youth  to  man-age,  or  man-age  to  old  age,  or 
old  age  to  deathbed. 

Of  the  common  allegation  of  the  thief's  repentance 
on  the  cross,  see  The  Whole  Armour  of  God,  on  Eph. 
vi.  14,  treat,  ii.  part  ii.  sec.  12. 

See.  77.  Of  hearing  arir/ht. 

This  phrase,  '  if  ye  will  hear  his  voice,  containeth 
in  the  substance  of  it  the  most  principal  and  proper 
duty  that  is  required  of  Christians  in  relation  to 
Christ's  prophetical  office.  In  the  manner  of  setting 
it  down,  it  implies  a  forcible  motive  against  hardening 
our  hearts  ;  for  they  who  burden  thuir  hearts  cannot 
hear  Christ's  voice  as  they  should. 

Some  expound  this  conditional  conjunction  if  with 
a  conjunction  of  the  time  ;  thus,  iihen  ye  will  hear  bis 
voice,  harden  not  your  heart. 

Which  way  soever  we  take  it,  it  intendeth  a  duty  ; 
and  such  a  duty  as  compriseth  much  more  than  the 
bare  bearing  the  sound  of  a  voice  with  the  outward 
ear,  for  he  whose  heart  is  hardened  may  so  hear. 
Pharaoh  himself,  whose  heart  was  exceedingly  har- 
dened, so  beard  the  voice  of  God.  AVhere  Christ  saith, 
'  He  that  hath  an  e.ar,  let  him  hear  what  the  Spirit 
saith,'  Rev.  ii.  7,  implieth  that  a  man  may  hear  the 
Spirit  inwardly  speaking  to  the  soul,  as  well  as  an  out- 
ward audible  voice. 

Of  that  inward  spiritual  hearing  there  are  three 
acts: 

1.  To  understand  what  is  outwardly  heard  by  the 
ears  of  the  body.  Where  the  prophet  rebukes  the 
,f)eople   for   being    without   understanding,    he    saith, 

'  They  have  e.irs,  and  hear  not,'  that  is,  understand 
not ;  and  thereupon  adviseth  them  to  hear,  Jcr.  v.  21. 

2.  To  believe  what  they  understand.  Where  Christ 
reproveth  the  Jews  for  not  believing,  ho  addeth,  '  He 
that  is  of  God  heareth  God's  words ;  ye  therefore  hear 
them  not'  (that  is,  ye  believe  Ihcm  not),  'because  ye 
are  not  of  God,'  John  viii.  46,  47.     And  where  he 


said,  '  Ye  believe  not,  because  ye  are  not  of  my  sheep,' 
he  addeth,  '  My  sheep  hear  my  voice,'  that  is,  believe 
it,  John  s.  26,  27. 

3.  To  obey  it.  Where  the  Israelites,  upon  hearing 
the  law  in  great  terror  delivered,  thus  saiil  to  Moses, 
'Speak  thou  with  us,  and  we  will  hear,'  Exodus 
XX.  19,  in  another  place  it  is  thus  expressed,  '  We  will 
hear  it,  and  do  it,'  Deut.  v.  27. 

In  all  these  senses  is  this  word  hear  to  be  taken  in 
this  text,  and  Isa.  Iv.  3,  and  Mat.  xvii.  5. 

To  hear  only  with  the  ears  of  the  body,  and  not  to 
understand,  believe,  or  obey,  is  so  far  from  a  full  duty, 
and  true  virtue,  as  it  makes  us  liable  to  judgment,  j    J 

T-o  hear  and  not  to  understand,  is  to  be  like  the 
pathway  upon  which  the  corn  is  cast ;  but  because  it 
is  not  covered  with  earth,  the  fowls  pick  it  up,  and  it 
doth  not  fructify,  Mat.  xiii.  19. 

To  hear  and  not  believe,  makes  us  like  to  them 
whom  '  the  word  preached  did  not  profit,  not  being 
mixed  with  faith,'  Heb.  iv.  2. 

To  hear  and  not  to  do,  is  to  be  '  like  a  foolish 
man,  which  built  his  house  upon  the  sand,'  Mat.  vii. 
26,  27. 

It  is  therefore  our  duty,  when  the  word  of  God  is 
preached, 

1.  To  open  the  ears  of  our  head,  for  they  are  the 
doors  to  let  in  God's  word.  This  is  one  main  end 
why  ears  are  given  to  us,  and  they  cannot  be  better 
used. 

2.  So  to  heed  the  word  heard  and  meditate  thereon, 
so  as  we  may  understand  the  mind  of  God  therein. 
This  is  it  which  Christ  requireth.  Mat.  xv.  10 ;  for 
this  end  the  apostle  prayeth  for  '  the  spirit  of  wisdom 
and  revelation,'  Eph.  i.  17  ;  this  grace  is  promised  to 
the  wise,  but  denied  to  the  wicked,  Daniel  xii.  10. 

3.  Mix  faith  with  hearing,  else  the  word  will  lose 
its  power ;  for  it  is  '  the  power  of  God  unto  salvation 
to  every  one  that  belleveth,'  Rom.  i.  16.  God  gives 
preachers,  that  men  should  hear  the  word  and  believe, 
Acts  XV.  7. 

4.  Add  obedience.  All  blessing  is  annexed  to  this, 
Luke  xi.  28  ;  this  giveth  evidence  of  our  right  under- 
standing the  word  and  believing  the  same. 

They  who  thus  bear  have  hearing  ears ;  such  ears 
to  hear  as  Christ  requireth,  Blat.  xiii.  9,  Rev.  ii.  7 ; 
and  they  who  thus  hear  will  be  kept  from  hardness 
of  heart.  This  supposition,  id>  dzouirjjrs,  '  if  ye  will 
hear,'  and  the  consequence  inferred  thereupon,  '  harden 
not  your  hearts,'  doth  evidently  demonstrate  that  a 
right  bearing  will  prevent  hardness  of  heart ;  espe- 
cially hearing  of  Christ's  voice,  that  is,  the  gospel. 
It  is  the  gospel  that  maketh  and  keepeth  a  soft  heart. 
See  Chap.  ii.  3,  Sees.  20,  21  ;  see  also  The  Whole 
Armour  of  God,  treat,  ii.  part.  v.  on  Eph.  vi.  15,  sees. 
4-6  ;  ibid.,  part.  vi.  on  Eph.  vi.  16,  sec.  21. 

Sec.  78.  Of  Christ's  voice. 

The    particular  object  of  hearing,  as  aforesaid,  is 


23S 


GOUGE  ON  HEBREWS. 


[CUAP.  III. 


Christ's  voice.  For  this  relative,  auroD,  his,  hath 
reference  to  Clirist. 

We  shewed  before,  Sec.  75,  that  the  psalmist  spake 
of  Christ.  More  evi  Jeut  it  is  that  the  apostle  speaketh 
of  Christ  in  all  the  precedent  verses ;  so  as  without 
all  question  Christ's  voice  is  here  meant,  namely,  his 
word,  which  in  the  days  of  his  flesh  he  uttered  by  his 
own  lively  voice,  and  afterward  by  the  voice  of  his 
apostles.  The  substance  of  all  being  written  and 
registered,  is  further  made  known  by  the  voice  of  his 
ministers  age  after  age.  Thus  may  we  still  hear 
Christ's  voice.     See  Chap.  ii.  12,  Sec.  112. 

In  general,  by  Christ's  voke  is  meant  the  word  of 
God,  which  is  the  only  proper  object  of  a  saving  hear- 
ing, of  hearing  to  life,  John  v.  25. 

In  particular,  tbe  gospel  is  intended  under  Christ's 
i-oice.     See  Chap.  ii.  3,  Sees.  20-2i. 

We  may  not,  in  rrgard  of  this  particular  reference 
to  Christ,  put  difference  betwixt  the  word  of  God,  of 
Christ,  and  of  tbe  Spirit ;  for  they  are  all  one.  There- 
fore Christ  blametb  them  who  hear  not  God,  John 
viii.  47  ;  and  God  commandeth  to  hear  his  Son,  Mat. 
svii.  5  ;  and  Christ  commandeth  to  hear  the  Spirit, 
Kev.  ii.  7. 

But  there  is  a  direct  difference  betwixt  the  word  of 
God  and  the  word  of  man,  as  man.  To  '  teach  for 
doctrines  the  commandments  of  men,'  is  blameable, 
Mat.  XV.  9. 

Only  God's  word  is  the  ground  of  faith  and  rule  for 
obedience;  and  that  both  in  regard  of  God's  high 
supreme  sovereignly  (who  hath  power  to  promise  and 
command  what  he  will),  and  also  in  regard  of  the  per- 
fection and  purity  of  his  nature. 

The  Turk's  Alcoran,  tbe  Jew's  Cabala,  the  papist's 
traditions,  the  dictates  of  philosophers  or  poets,  or 
any  other  inventions  of  men,  which  are  bj-  ignorant  and 
foolish  persons  made  tbe  grounds  for  their  faith  and 
rules  for  their  obedience,  are  with  indignation  to  be 
detested,  e.-specially  when  they  are  obtruded  instead  of 
Christ's  voice.  Let  us  learn  to  '  try  the  spirits,  whe- 
ther they  are  of  God,'  1  John  iv.  1.  It  is  the  note  of 
Christ's  sheep  to  know  the  voice  of  their  shepherd, 
John  X.  4.  For  this  end  be  well  exercised  in  Christ's 
word  :  '  Search  the  Scriptures,'  John  v.  39  ;  and  pray 
for  '  the  Spirit  of  wisdom  and  revelation  in  the  know- 
ledge of  Christ,'  Eph.  i.  17. 

Sec.  79.  0/  the  heart. 

Ver.  8.  Harden  not  your  hearts. 

To  prevent  an  hindrance  of  aright  hearing  Christ's 
voice,  the  apostle  thus  adviseth  those  to  whom  he 
wrote,  '  Harden  not  j-our  hearts.' 

Here  just  occasion  is  given  to  consider  what  the 
heart  is,  and  what  it  is  to  harden. 

The  heart,  properly  taken,  is  a  little  fleshy  piece 
within  tbe  breast  of  the  body,  under  the  left  pap, 
triangular,  broad  at  the  top  and  sharp  at  the  bottom. 
It  is  the  fountain  of  life,  the  root  whence  all  the  spirits 


sprout  forth,  that  which  first  liveth  and  last  dieth  in 
man. 

Heart  metaphorically  is  attributed  to  the  Creator, 
and  to  sundry  creatures. 

1.  To  the  Creator,  to  set  out  the  greatness  of  his 
liking  or  disliking  a  thing.  David  is  said  to  be  '  a 
man  after  God's  own  heart,'  1  Sam.  xiii.  14,  Acta 
xiii.  22.  He  was  one  whom  God  well  Uked  and 
approved.  On  the  other  side,  concerning  the  men  of 
the  old  world,  it  is  said,  '  It  grieved  the  Lord  at  his 
heart'  that  he  had  made  man.  Gen.  vi.  G.  Ue  much 
disliked  and  disapproved  tbe  men  that  then  lived. 

2.  Heart  is  attributed  to  senseless  creatures,  to  set 
out  the  innermost  part  or  midst  of  them,  because  the 
heart  is  within  a  man's  body,  even  almost  in  the  midst 
thereof.  Thus  it  is  said,  '  'The  depths  were  congealed 
in  the  heart  of  the  sea,"  Exod.  xv.  8.  And  Christ 
was  '  three  days  and  three  nights  in  the  heart  of  the 
earth,'  Mat.  xii.  40. 

3.  Heart  is  ascribed  to  reasonable  creatures,  to  sig- 
nify somelLmes  the  whole  soul,  and  sometimes  tho 
several  faculties  appertaining  to  the  sonl. 

(1.)  It  is  frequently  put  for  the  whole  soul,  and  that 
for  the  most  part  when  it  is  set  alone  ;  as  where  it  is 
said,  '  Serve  the  Lord  with  all  your  heart,'  1  Sam. 
xii.  20. 

(2.)  For  that  principal  part  of  the  soul  which  is 
called  the  mind  or  understanding.  '  I  gave  my  heart 
to  know  wisdom,'  Eccles.  i.  17.  In  this  respect, 
darkness  and  blindness  ai-e  attributed  to  the  heart, 
Eph.  iv.  18,  Rom.  i.  21. 

(3.)  For  the  will :  as  when  heart  and  soul  are  joined 
together,  the  two  essential  faculties  of  the  soul  are 
meant,  namely,  the  mind  and  will :  soul  put  for  tho 
mind,  heart  for  the  will.  '  Strve  the  Lord  with  all 
your  heart,  and  with  all  your  soul,'  Dent.  xi.  13. 

(4.)  For  the  memorj-.  '  I  have  hid  thy  word  in  my 
heart,'  saith  the  prophet,  Ps.  cxix.  II.  The  memory 
is  that  faculty  wherein  matters  are  laid  up  and  hid. 

(5.)  For  the  conscience.  It  is  said  that  '  David's 
heart  smote  him,'  that  is,  his  conscience,  1  Sam. 
xxiv.  5,  2  Sam.  xxiv.  10.  Thus  is  heart  taken,  1  John 
iii.  20,  21. 

(0.)  For  the  affections  :  as  where  it  is  said,  '  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind,'  Mat.  sxii.  37. 
By  the  niiml  is  meant  the  understanding  faculty;  by 
the  soul,  the  will ;  by  the  heart,  the  all'cctions. 

Here  in  this  text  the  heart  is  put  for  tho  whole  soul, 
even  for  mind,  will,  and  afl'ections.  For  bhndness  of 
mind,  stubbornness  of  will,  and  stupidity  of  afl'ections 
go  together. 

Sec.  80.   0/  hardening  the  heart. 

There  are  two  words  used  in  the  New  Testament  to 
set  out  the  act  of  hardening,  as  it  hath  reference  to 
the  heart. 

One  is  taken  from  a  Greek  root,  tSpoj,  that  signi-      1 


Ver.  8.] 


GOUGE  ON  HEBREWS. 


fieth  an  hard  brawny  skin,  which  fasteneth  together 
broken  bones,  or  that  flesh  and  skin  on  the  hand  or 
feet  which  is  made  hard  and  insensible  by  much  labour 
and  travel.     It  signifieth  also  blind.     See  Sec.  87. 

Hence  is  derived  a  word  oft  used  in  the  New  Testa- 
ment, crwjwff/f,  ohduratio,  and  translated  hardness, 
Mark  iii.  5  ;  and  a  verb,  twjo'oi,  durum  reddo,  which 
signifieth  to  harden,  John  xii.  40,  Mark  vi.  52. 

The  foresaid  Greek  root,  tSjos,  porus,  lapis  Pario 
similis,  doth  also  signify  a  stone  somewhat  like  white 
marble  ;  and  the  verb  thence  derived,  ircioha,  in  lajn- 
;  duriliem  commuto,  signifieth  to  turn  into  a  stony 


This  is  a  fit  metaphor  to  express  the  sense  of  the 
point  in  hand.  For  an  hard  heart  is  like  to  brawny 
flesh  and  skin,  which  is  not  sensible  of  any  smart, 
though  it  be  pricked  or  cut.  Nor  threats  nor  juJg- 
ments  move  an  hard  heart :  witness  Pharaoh's  dispo- 
sition. Yea,  further,  an  hard  heart  is  resembled  to  a 
stone,  Ezek.  xi.  19.  A  stone  will  sooner  bo  broken 
all  to  pieces  than  softened  by  blows  ;  so  a  man  of  an 
hard  heart  will  sooner  be  utterly  confounded  by  God's 
judgments  than  brought  to  yield  to  them. 

The  other  word  used  in  Scripture  to  set  out  an  hard 
heart  is  taken  from  another  Greek  root,  oxIXXw,  exsicco, 
arcfacio,  which  signifieth  to  dry  up,  or  draw  out  the 
juice  or  moisture  of  a  thing,  whereby  it  comes  to  be 
hard  ;  for  moisture  makes  things  soft,  dryness  makes 
them  hard.  Hence  is  derived  an  adjective,  axXri^og, 
durus  e.v  aridilale,  which  signifieth  hard  through  dry- 
ness. 

Metaphorically,  this  epithet  is  in  Scripture  added 
to  sundry  things,  as  '  an  hard  speech,'  John  vi.  60, 
Jude  15  ;  'an  hard  master,'  Mat.  xxv.  24 ;  hard  or 
fierce  winds,  James  iii.  4  ;  an  hard  or  difficult  matter. 
Acts  ix.  5.  A  substantive  also,  c/tXjjgoViis,  durities,  is 
thence  derived,  which  signifieth  hardness,  Rom.  ii.  5; 
and  a  verb,  exXriivvoj,  induro,  which  signifieth  to  har- 
den, Eom.  ix.  18,  Acts  six.  9.  From  the  foresaid 
root  there  is  a  compound,  axXriaoxapdia,  durilia  cor- 
dis, which  signifieth  hardness  of  heart.  Mat.  xix.  8, 
Mark  xvi.  14;  and  another  compound,  ffzXjjgorgap^jiXoj, 
durus  cerricc,  which  signifieth  hard  or  stiff-necked, 
Acts  vii.  51.  Physicians  us'e  a  word,  derived  from 
the  foresaid  verb,  to  set  out  such  drugs  or  medicines 
as  have  a  force  of  hardening,  (rz>.))go»r;xa  paj.aaxa,  in- 
durantia  tnedicameukt . 

This  latter  metaphor  is  here  used  by  the  apostle, 
and  again  vers.  13,  15,  and  Chap.  iv.  7.  It  is  as  fit 
a  metaphor  as  the  former,  and  implieth  that  an  hard 
heart  is  diy  and  destitute  of  all  grace,  of  all  spiritual 
moisture,  sense,  and  life. 

The  apostle  here  sets  down  this  act  of  hardening  as 
a  man's  own  act,  and  that  upon  himself,  thus  speak- 
ing unto  them,  '  Harden  not  your  heart.  I  think  it 
meet  hereupon  to  declare, 

1.  What  hardness  of  heart  is.  ' 

2.  What  arc  the  ordinary  causes  thereof. 


3.  How  man  hardeneth  his  own  heart. 

4.  What  is  the  danger  and  damage  of  a  hard  heart. 

5.  How  hardness  of  heart  may  be  discerned. 

6.  How  hardness  of  heart  may  be  prevented  or  re- 
dressed. 

Sec.  81.   Of  hardness  of  heart,  what  it  is. 

I.  Hardness  of  heart  is  an  insensibleness  of  such 
means  as  are  afforded  to  draw  one  from  wickedness, 
or  rather  a  wilful  obstmaey  against  them  ;  for  without 
man's  will  the  heart  cannot  be  hardened.  Therefore 
here,  and  in  sundry  other  places,  as  Exod.  ix.  34, 
1  Sam.  vi.  6,  2  Chron.  xsxvi.  13,  this  act  is  applied 
to  man  himself;  for  the  will  is  free,  and  cannot  be 
compelled  or  forced.  Take  away  freedom  from  the 
will,  and  you  take  away  the  nature  of  the  will.  There- 
fore God  himself,  when  he  converteth  a  sinner,  work- 
eth  in  him  both,  '>sXf (v,  '  to  will  and  to  do  : '  first  to 
will,  then  to  do,  Philip,  ii.  13. 

That  we  may  the  better  discern  how  wilfulness 
causeth  the  hardness  of  heart  here  spoken  of,  we  are 
to  consider  hardness  of  heart  in  a  double  respect :  as 
it  is  natural,  and  as  it  is  habitual. 

1.  Natural  hardness  of  heart  is  in  all  men.  As 
other  corruptions  seized  on  man's  nature  by  Adam's 
fall,  so  hardness  of  heart.  Man  by  nature  is  given  to 
withstand  and  oppose  against  all  means  afforded  to 
keep  him  from  sin,  and  in  this  opposition  to  remain 
obstinate,  so  as  to  be  confounded  rather  than  yield. 
This  is  that  stony  heart  that  is  in  man  by  nature, 
Ezek.  xi.  19. 

2.  Habitual  hardness  of  heart  is  an  increase  of  the 
former,  and  that  by  man's  further  wilfulness.  All 
mankind  in  Adam's  loins,  as  he  was  a  public  person, 
wilfully  opposed  against  God  ;  and  every  one,  in  his 
own  person,  is  given  by  nature  more  and  more  to  op- 
pose, but  some  more  obstinately  and  impenitently  than 
others.  In  such  the  apostle  joineth  '  hardness  '  and 
'  an  impenitent  heart '  together,  and  sheweth  that 
such  treasure  up  to  themselves  wrath,  Rom.  ii.  5. 
Adam's  first  sin  had  wilfulness  in  it,  so  as  there  is 
wilfulness  in  man's  natural  hardness,  much  more  is 
there  wilfulness  in  his  habitual  hardness. 

OliJ.  Against  this  it  is  objected  that  God,  and  Satan, 
and  other  men  do  harden  a  man's  heart. 

Ans.  In  general,  I  answer  that  none  of  those  do 
free  a  man  from  wilfulness  in  that  hardness  of  heart 
which  seizeth  on  him  ;  so  as  in  this  respect  wo  may 
say  to  him  that  is  of  an  hard  heart,  0  man,  '  thou  hast 
destroyed  thyself,'  Hosea  xiii.  9. 

To  clear  this  point  more  filly,  I  will  distinctly  shew 
how  God,  how  Satan,  how  other  men  are  said  to  harden 
a  man's  heart. 

God  doth  it  in  justice,  Satan  in  malice,  other  men 
in  wil 


Sec.  82.   0/  God's  hardening  man's  heart. 

God  is  said  to  harden  as  a  judge,  inflicting  hard- 


240 


GOUGE  OX  HEBREWS. 


[Chap.  III. 


ness  of  heart  as  a  punishment,  Rom.  i.  24.  Now, 
because  man  wittingly  did  that  which  deserves  that 
punishment,  he  hardens  his  own  heart ;  even  as  a 
thief,  who  is  condemned  by  the  judge,  may  ho  said  to 
hang  himself. 

Tliat  God's  justice  may  iu  this  point  be  more 
clearly  manifested,  observe  the  particular  respects 
wherein  God  is  said  to  harden  man's  heart.  They 
are  these  : 

1.  In  that  all  actions  and  motions,  as  they  are 
actions  and  motions,  come  from  God,  as  our  very 
being  doth  :  for  '  in  him  we  live,  and  move,  and  have 
our  being,'  Acts  xvii.  28.  But  the  pravity  of  the  action 
or  motion  coijieth  from  man,  therefore  man  properly 
hardenelh  himself 

2.  In  that  God  hinders  not  men  from  doing  that 
which  hardeneth  ;  but  God  is  the  most  high  supremo 
sovereign  ;  there  is  none  above  him  to  bind  him  to  do 
anything.  He  being  not  bound  to  hinder  men  from 
doing  what  they  do,  who  can,  who  shall  blame  him  ? 
Mat.  XX.  15.     Man  himself  doth  the  very  deed. 

3.  In  that  he  withholdeth  or  withdrawelh  his  soft- 
ening Spirit ;  for  man's  own  spirit  is  a  resisting  spirit, 
Acts  vii.  51.  It  must  be  a  higher  and  stronger  spirit 
which  keepeth  man's  spirit  in  compass  ;  but  God's 
withholding  or  withdrawing  his  Spirit,  is  in  justice 
for  some  sin  of  man. 

4.  In  that  God  offereth  the  occasions  whereby 
man's  heart  is  hardened,  as  his  word,  sacraments, 
mercies,  judgments,  miracles,  and  such  like.  But 
these  occasions  are  in  themselves  good;  their  proper 
end  is  to  soften.  It  is  by  man's  perverting  them  that 
they  harden  ;  man  in  this  case  is  like  the  spider  that 
sucketh  poison  out  of  sweet  flowers. 

5.  In  that  God  giveth  over  to  Satan,  who  hardeneth 
man's  heart ;  but  God  doth  this  as  a  just  judge,  Satan 
being  his  executioner.  Man  himself  brings  this  judg- 
ment upon  himself. 

Sec.  83.  0/  SaliDi's  ami  other  men's  hardenimj  one's 
heart. 

As  for  Satan,  though  he  may  enter  into  a  man  as 
he  entered  into  Judas,  John  xiii.  27 ;  and  provoke 
men  to  sin,  as  he  did  David,  1  Chron.  xxi.  1 ;  and 
beguiled  them  through  his  subtilty,  as  ho  beguiled 
Eve,  2  Cor.  xi.  3  ;  and  sift  them,  as  ho  sifted  Peter, 
Luke  xxii.  31  ;  yet  he  cannot  force  man's  will  to  sin. 
See  The  ]\'hole  Armour  of  God,  on  Eph.  vi.  12, 
treat,  i.  part  iii.  sec.  17. 

As  for  other  men,  they  can  less  force  man's  will 
than  Satan.  What  they  do  is  either  by  counsel,  as 
the  sorcerers  hardened  Pharaoh's  heart,  Exod.  vii.  11; 
or  by  expostulation,  as  Jezebel  hardened  Ahab's 
heart,  1  Kings  xxi.  7  ;  or  by  persuasion,  as  the  princes 
hardened  Zedekiah's  heart,  Jer.  xxxviii.  4,  5,  25;  or  by 
example,  as  the  four  hundred  prophets  hardened  one 
another,  or  were  all  hardened  by  Zedekiah's  example, 
1  Kings  xxii.  11,  12.     If  a  man  himself  yield  not,  all 


that  other  men  can  do  will  not  harden  him  ;  therefore, 
man  properly  hardeneth  himself. 

It  will  stand  a  man  in  no  stead  to  put  off  the  blame 
of  this  sin  from  himself  to  any  other.  This  is  it  that 
keeps  men  from  being  duly  humbled,  and  from  true 
repentance,  whereby  the  heart  comes  to  be  more 
hardened  ;  yet  too  prone  are  men  so  to  do.  Some 
impute  their  hardness  to  God,  as  Adam  ;  some  to 
Satan,  as  Eve,  Gen.  iii.  12,  13  ;  others  to  other  men, 
as  Saul,  1  Sam.  xv.  21. 

Would  we  lay  the  blame  on  ourselves,  as  we  ought, 
we  might  be  brought  to  such  a  sense  of  the  burden 
that  lifith  on  us,  as  Christ  would  be  moved  to  ease  us, 
Mat.  xi.  28. 

Sec.  84.   Of  the  causes  of  hardness  of  heart. 
II.  The  ordinary  causes  of  hardness  of  heart  are 
such  as  these : 

1 .  Natural  hardness.  This  is  the  original  cause  of 
habitual  hardness.  If  that  be  not  taken  away,  this 
will  accompany  it ;  both  will  be  mixed  together.  In 
this  respect  it  is  said  of  the  unconverted  Gentiles, 
that  they  were  '  past  feeling.'  This  is  set  down  as 
an  effect  of  natural  hardness,  Eph.  iv.  18,  19  :  for  the 
word,  ccuswff;;,  going  before,  translated  blindness,  doth 
also  signify  hardness,  as  is  shewed.  Sec.  87. 

2.  Unbelief.  This  makes  men  disrespect  promises, 
threatenings,  mercies,  judgments,  and  all  other  means 
which  are  of  use  to  soften  or  break  men's  hearts. 
This  was  the  great  sin  of  the  Israelites,  who  hardened 
their  hearts  in  the  wilderness,  Deut.  i.  32,  and  is.  25, 
Ps.  Ixxviii.  22,  32.  Therefore  the  apostle,  to  prevent 
hardness  of  heart,  admonisheth  those  to  whom  he  wrote, 
to  take  heed  of  unbelief,  ver.  12,  13.     See  Sec.  120. 

3.  Hypocrisy.  By  this  men  cover  and  hide  their 
sin,  whereby  they  wax  bold  in  sinning.  It  is  said  of 
obdurate  sinners,  that  they  '  lurk  privily,'  Prov.  i.  18  ; 
and  say,  '  No  eye  shall  see  us,'  Job.  xxiv.  15. 

4.  Pride.  For  this  is  ordinarily  joined  with  scorn, 
disdain,  and  such  like  vices  as  make  men  refuse  and 
reject  the  means  which  might  mollify  their  hearts. 
Thus  was  Pharaoh's  heart  hardened,  Exod.  v.  2 ;  and 
the  heart  of  the  Jews,  Jer.  xliv.  16. 

5.  Presumption.  When  sins  are  committed  against 
knowledge,  conscience,  light  of  nature,  and  motions 
of  the  spirit,  they  are  as  heavy  weights  that  press  out 
all  spiritual  sense  and  life.  As  a  gi-eat  blow  so  stuns 
one,  as  it  makes  him  senseless,  so  a  presumptuous  sin 
will  make  a  man's  spirit  senseless.  After  that  Zede- 
kiah  had  broken  his  oath  with  the  king  of  Babel, 
Ezek.  xvii.  IG,  his  heart  was  hardened  against  all  the 
good  counsel  that  the  prophet  Jeremiah  gave  him, 
Jer.  xxxviii.  17,  &e. 

G.  Off  committing,  or  long  lying  iu  the  same  sin. 
Many  small  knocks  or  blows,  long  continued,  do  in 
time  as  much  as  a  great  blow  at  once.  Men's  hands 
and  heels  use  to  be  hardened  by  much  work  and  long 
travel. 


I 


Ver.  S.] 


GOUGE  ON  HEBREWS. 


24.1 


7.  Relapse.  To  return  to  sin  after  a  man  hath 
manifested  solemn  repentance,  as  the  swine  after  it  is 
washed  returneth  to  the  mire,  especially  if  it  be  to 
the  same  sin,  as  the  dog  hcketh  up  the  vomit  he  had 
formerly  cast  out,  is  to  make  way  for  the  devil's  re- 
entry, whereby  a  man's  heart  will  be  so  hardened,  as 
his  latter  end  will  be  worse  than  his  beginning,  2  Peter 
ii.  20,  &c..  Mat.  xii.  43,  &c.  Against  this  doth  Christ 
give  prudent  caveats,  John  v.  14,  and  viii.  11. 

8.  Lewd  company.  Lewd  companions  will  by  evil 
counsel,  bad  example,  bold  encouragement,  make  men 
impudent  and  obstinate  in  sinning.  The  wise  man 
therefore  much  dissuadeth  from  such  company,  Prov. 
i.  10,  &c. 

9.  Superfluity  of  the  things  of  this  world,  as  of 
wealth,  honour,  ease,  pleasure,  applause,  and  other 
such  things  as  men  by  nature  delight  in.  These  are 
like  weeds,  thorns,  and  briers,  which  draw  out  the 
moisture  of  the  earth,  and  make  it  dry  and  hard,  or 
as  weights  that  press  out  the  juice  of  fruits,  and  make 
them  hard.  These  make  the  things  of  the  Spirit  of 
life  to  be  nothing  at  all  regarded.  This  cause  of 
hardening  is  then  most  prevalent,  when  men  are  raised 
from  a  mean  estate  to  a  great  one,  or  from  a  trouble- 
some estate,  to  a  quiet  and  pleasing  estate.  If  iron  be 
taken  out  of  the  fire,  and  put  into  cold  water,  it  was- 
eth  hard. 

10.  Multitude  of  crosses  not  sanctified.  These  are 
as  many  blows  upon  the  smith's  anvil.  King  Ahaz, 
'  in  the  time  of  his  distress,  did  trespass  yet  more 
against  the  Lord,'  2  Chron.  xxviii.  22.  '  The  wrath 
of  God  came  upon  Israel,  and  slew  the  fattest  of  them. 
For  all  that  they  sinned  still,'  Ps.  Ixxviii.  31,  32. 

Sec.  85.   Of  man's  hardening  himself. 

III.  Man  hardeneth  himself  two  ways  :  1,  priva- 
tively;   2,  positively. 

1 .  Privatively,  by  refusing  or  rejecting  means 
whereby  his  heart  might  be  softened. 

Means  of  softening  a  man's  heart  are  public,  pri- 
vate, and  secret. 

1.  Public  means  are  public  ordinances  of  God,  as 
the  word  read  and  preached,  the  sacraments,  praying, 
and  praising  God;  yea,  also  God's  works,  and  those 
both  of  mercy  and  judgment,  whether  ordinary  or 
extraordinary. 

2.  Private  means  are,  reading  and  expounding  God's 
word  in  private  places,  private  praying  and  praising 
God,  repeating  sermons,  private  instruction,  mutual 
holy  conference,  and  such  like. 

3.  Secret  means,  reading  the  word  and  other  good 
books  alone,  praying  and  praising  God  alone,  medita- 
tion and  examination  of  one's  self. 

The  Jews  in  the  apostles'  time  hardened  their 
hearts  by  putting  away  from  them  the  word  of  God, 
Acts  xiii.  4G  ;  and  in  John  Baptist's  time,  they  '  re- 
jected the  counsel  of  God  against  themselves,  being 
not  baptised  of  John,'  Luke  vii.  30.     They  refused  to 


subject  themselves  to  that  ordinance.  In  Christ's 
time  they  hardened  their  hearts  by  opposing  against 
his  miraculous  works.  Mat.  xii.  24,  John  xv.  24. 

About  means  which  are  to  soften  men's  hearts, 
men  diverse  ways  beguile  themselves,  so  as  they  harden 
their  hearts  thereby.     As, 

(1.)  By  putting  oif  for  the  present  such  means  as 
might  soften  them  to  another  time  ;  as  he  that  said  to 
Paul,  '  Go  thy  way  for  this  time ;  when  I  have  a  con- 
venient season,  I  will  call  for  thee,'  Acts  xxiv.  25. 
But  that  season  never  came. 

(2.)  By  thinking  they  have  done  enough,  when  it 
is  but  little  that  they  have  done,  yet  can  say,  '  Behold, 
what  a  weariness  is  it !'  Mai.  i.  13. 

(3.)  By  resting  in  the  outward  work,  as  they  who 
said,  '  Wherefore  have  we  fasted,  and  thou  seest  not  ?' 
Isa.  iviii.  3. 

(4.)  By  doating  upon  human  ordinances,  as  they 
who  '  in  vain  worshipped  God,  teaching  for  doctrines 
the  commandments  of  men,'  Mat.  xv.  'J. 

2.  Positively.  Men  harden  themselves  by  a  slavish 
yielding  to  the  causes  of  hardening  men's  hearts, 
mentioned  Sec.  84.  This  they  do  by  nourishing  their 
natural  hardness  :  by  opposing  against  God's  truth  in 
his  promises  and  threatenings,  by  hiding  their  sin,  by 
pride,  by  presumption,  by  long  lying  in  sin,  by  return- 
ing to  sin  after  repentance,  by  setting  their  hearts  too 
much  on  the  things  of  this  world,  by  perverting  God's 
chastisements. 

In  that  hardness  of  heart  ariseth  from  one's  self, 
even  from  his  own  wilfulness,  it  nearly  concerns  us  to 
be  the  more  watchful  over  ourselves,  and  to  withstand 
the  very  beginning  of  hardness.  For  Satan  is  very 
subtle,  and  seeks  to  beguile  a  man  by  degrees ;  and 
sin  is  deceitful  and  of  a  bewitching  nature.  It  soaks 
into  a  man  insensibly,  and  we  of  ourselves  are  very 
foolish,  like  the  silly  fish  that  with  a  fair  bait  is  soon 
taken.  Hence  it  is  that  from  small  beginnings  many 
come  to  this  high  pitch,  even  to  be  hardened  in  heart. 

When  men  are  tempted  to  sin, 

1.  There  is  a  thought  of  committing  it.  Gen. 
xxxviii.  15. 

2.  A  plain  consent  to  yield  to  it,  Ps.  1.  18. 

3.  An  actual  committing  of  it,  2  Sam.  xi.  4. 

4.  An  iteration  of  it.  Judges  xvi.  1,  4. 

5.  A  custom  therein,  1  Sam.  ii.  13. 

6.  An  excusing  of  it,  1  Sam.  xv.  15. 

7.  A  justifying  it,  Isa.  v.  23,  Luke  xvi.  15. 

8.  A  glorying  in  it,  Ps.  lii.  1. 

9.  An  habit  that  they  can  scarce  do  otherwise,  Jer. 
xiii.  23. 

10.  Hardness  of  heart,  Rom.  ii.  5. 

By  these  degrees  it  cometh  to  pass  that  sin,  which 
upon  the  first  temptation  seemed  horrible,  and  upon 
the  first  committing  thereof  much  perplexed  the  soul, 
and  seemed  to  be  an  insupportable  burden,  making 
the  sinner  thus  to  complain  :  '  Mine  iniquities  are 
gone  over  my  head  ;  as  an  heavy  burden,  they  are  too 


242 


GOUGE  ON  HEBREWS. 


[ClIAP.  III. 


heavy  for  me,'  Ps.  xxxviii.  4  ;  appears  in  time  not  to 
bo  80  burdensome,  but  rather  light  and  cas}-,  yea,  so 
nnsensiblo  as  they  can  scarce  perceive  it,  like  him  that 
saitb,  '  They  have  stricken  me,  and  I  was  not  sick  : 
they  have  beaten  me,  and  I  felt  it  not :  I  will  seek  it 
yet  again,'  Prov.  xxiii.  85.  Yea,  further,  it  comes  by 
degrees  to  be  pleasing  and  delightful ;  so  sweet  in 
his  mouth  as  he  hides  it  under  his  tongue.  Job  xx.  12. 

Sec.  8G.  Of  the  danger  and  damar/c  of  hcndness  of 
heart. 

IV.  The  danger  whereinto  men  fall  by  hardness  of 
heart,  and  the  damage  which  they  receive,  is  greater 
than  can  be  expressed.  It  brings  a  man  into  the  most 
desperate  case,  that  in  this  world  a  man  can  be  brought 
into  by  any  other  thing,  except  it  be  by  the  sin  against 
the  Holy  Ghost,  whereunto  hardness  of  heart  makes 
a  great  way.  Shame,  grief,  fear,  may  be  means  to 
keep  men  that  are  not  hardened  from  running  on  in 
their  desperate  courses  ;  but  hardness  of  heart  is  a 
Bpiritual  senselessness,  and  keeps  from  such  passions 
as  shame,  grief,  and  fear.  It  makes  men  audacious 
in  sinning.  A  troubled  conscience  casts  a  man  into 
a  most  wofnl_  plight,  but  a  hardened  heart  is  far  worse 
than  a  perplexed  soul.  The  troubled  conscience  may 
for  the  present  seem  more  bitter,  but  if  the  issue  of 
the  one  and  the  other  be  duly  considered,  we  shall 
find  that  there  is  no  comparison  betwixt  them,  but 
that  the  hard  heart  is  far  the  worst.  The  troubled 
conscience,  by  accusing,  galling,  perplexing,  and  not 
suffering  a  man  to  be  quiet,  may  so  deject  him  as  to 
restrain  him  from  sin,  and  bring  him  to  repentance. 
But  an  hard  heart  puts  on  a  man  more  and  more  to 
sin,  and  that  with  greediness,  Epb.  iv.  18,  whereby 
his  condemnation  is  increased.  In  this  respect  it 
were  better  for  a  man  to  die  with  a  troubled  conscience 
and  despairing  heart,  than  with  a  seared  conscience 
and  a  hard  heart. 

Sec.  87.  0/  the  sir/ns  icherehij  a  hard  heart  ma;/  be 
discerned. 

V.  Hardness  of  heart  is  accompanied  with  blind- 
ness of  mind.  Therefore,  there  is  one  Greek  noun, 
Tu^oiei;,  that  is  put  for  both  ;  answerably  it  is  some- 
times translated  hardness,  Mark  iii.  5,  and  sometimes 
blindness,  Horn.  xi.  25,  Eph.  iv.  18. 

There  is  also  a  verb,  cw|6w,  oheacn,  coming  from 
the  same  root,  that  is  translated  sometimes  to  harden, 
as  xa^iia  Ti'^zu-^u/j.ivri,  cor  ohduralnm,  Mark  vi.  52,  and 
viii.  17  ;^sometimes  to  blind,  as  Ilom.  xi.  7,  i<;!usuiOn 
vo^/iaru,  ncccrcala  snni  meutes,  2  Cor.  iii.  14.  In  that  I 
hardness  of  heart  and  blindness  of  mind  go  together, 
he  that  hath  an  hard  heart  cannot  well  discern  it,  but 
yet  by  others  it  may  bo  observed,  and  that  by  the 
efl'ects  thereof. 

There  are  two  especial  effects  that  do  discover  an 
hard  heart : 

1.  Careless  security.    When  men  arc  senseless,  and 


as  senseless  persons  lie  in  sin,  where  there  is  no  sense 
commonly  there  is  no  life.  A  living  man  that  hath  a 
stone  in  his  kidney  or  bladder  will  certainly  feel  it 
and  complain  of  it.  Now  a  hard  heart  is  an  heart  of 
stone  ;  had  he  spiritual  life  in  him,  he  would  certainly 
feel  it  and  complain  of  it.  Senselessness,  therefore, 
shews  that  a  man's  heart  is  so  hardened  as  he  hath 
no  spiritual  life  in  him. 

From  this  careless  security  proccedeth  both  a  dis- 
solute negligence,  and  also  a  blockish  stupidity. 

(1.)  Dissolute  negligence  makes  men  consider  no- 
thing, nor  lay  anything  to  heart :  '  The  righteous 
pcrisheth,  and  no  man  layeth  it  to  heart ;  and  mer- 
ciful men  are  taken  away,  none  considering  that  the 
righteous  is  taken  away  from  the  evil  to  come,'  Isa. 
Ivii.  1.  This  is  spoken  of  men  of  hard  hearts.  Such 
men  let  all  things  pass,  whether  [matters  of  rejoicing 
or  matters  of  mourning,  without  any  inquiring  after 
the  cause,  end,  and  use  thereof.  Mat.  xi.  17. 

(2.)  Blockish  stupidity  makes  men  lie  under  those 
judgments  which  fall  even  upon  their  pates,  like  beasts. 
When  Nabal  heard  of  the  danger  wherein  he  had  been 
by  refusing  to  relieve  David  and  his  soldiers,  '  his 
heart  died  within  him,  and  he  became  as  a  stone,' 
1  Sam.  XXV.  37.  Though  they  be  ovcrpressed,  even 
out  of  measure,  above  their  strength,  yet  have  they  no 
heart  to  pray  for  release  or  ease. 

2. ^Wilful  obstinacy  is  another  effect  which  dis- 
covers an  hard  heart.     This  makes  men, 

(1.)  To  oppose  against  all  the  means  which  God 
affordeth  to  reclaim  them,  as  his  word,  works,  &c. 

(2.)  To  resist  the  very  motions  of  God's  Spirit,  as 
the  hard-hearted  Jews  had  always  done.  Acts  vii.  51. 
From  hence  proceedeth  malice  against  those  that  bear 
the  image  of  God,  as  the  Scribes  and  Pharisees  hated 
the  Son  of  God,  and  all  that  believed  in  him,  John 
ix.  22,  and  the  apostles,  and  them  that  believed 
through  their  word,  Acts  iv.  5,  &c.  ;  yea,  such  as  be 
hard-hearted  come  to  be  haters  of  God  himself,  and 
endeavour  to  put  out  the  very  light  of  nature,  Rom. 
i.  28,  80. 

Sec.  88.  0/  remedies  for  preventintf  or  redressing 
hardness  of  heart. 

VI.  Hardness  of  heart  being  such  as  hath  been  set 
out,  it  is  very  requisite  that  remedies  be  prescribed 
for  preventing  or  redressing  it.  They  are  such  as 
these  : 

I.  Take  heed  of  all  and  every  of  those  causes 
whence  hardness  of  heart  ariseth.  These  are  distinctly 
set  down.  Sec.  84.  Take  away  the  cause,  and  the 
effect  will  follow  ;  where  the  cause  remaincth,  the  effect 
also  will  remain.  Withal,  endeavour  to  get  such  vir- 
tues and  graces  as  are  contrary  to  the  fore-mentioned 
causes  of  hai-dness,  for  one  conti-ary  will  expel  an- 
other. 

As  light,  being  contrary  to  darkness,  keepeth  out 
or  expelloth  darkness,  so  virtues  contrary  to  the  causes 


Ver.  8.] 


GOUGE  ON  HEBREWS. 


245 


of  hardness,  will  prevent  or  redress  the  same.     Those 
graces  are  these  that  follow  : 

1.  Regeneration.  Hereby  natural  hardness  is  re- 
moved. 

2.  Faith.     Hereby  unbelief  is  redressed. 

3.  Sincerity.     This  keeps  out  hypocrisy. 

4.  Humility.  Hereby  pride  and  other  like  vices  are 
kept  down. 

5.  A  fear  of  God.  This  will  withhold  us  from  gross 
sins. 

6.  Christian  prudence.  This  will  make  men  wary 
of  multiplying  sins,  and  long  lying  therein. 

7.  Spiritual  watchfulness.  This  will  uphold  in  such 
a  course  as  will  preserve  us  from  relapse. 

8.  Holy  jealousies,  lest  we  should  by  company  be 
drawn  aside. 

9.  Contempt  of  this  world,  and  of  the  things  there- 
of, that  we  be  not  ensnared  and  overcome  thereby. 

10.  Patience  under  all  crosses,  as  laid  on  us  by  our 
heavenly  Father  for  our  good. 

11.  Labour  to  feel  the  heavy  burden  of  sin,  as  he 
did  that  said,  '  My  sins  are  too  heavy  for  me,'  Ps. 
xxxviii.  4.     For  this  end  consider, 

1.  That  sin  destroyed  all  mankind ;  it  poisoned 
Adam  and  all  his  posterity,  Eom.  v.  12. 

2.  That  it  made  paradise  too  hot  for  Adam  to  abide 
in  it.  Gen.  iii.  23,  24. 

3.  That  it  caused  all  the  fearful  judgments  that 
have  been  executed  from  the  beginning  of  the  world. 

4.  That  when  saints  apprehend  it  unpardoned, 
their  conscience  is  a  very  rack  unto  them. 

5.  That  when  impenitents  feel  the  burden  of  it,  it 
makes  their  very  life  a  burden  unto  them.  Instance 
Judas,  Mat.  xxvii.  4,  5. 

6.  That  it  makes  the  damned  in  hell  weep  and  gnash 
their  teeth.  Mat.  xxv.  30.  For  their  torment  is  end- 
less, easeless,  merciless,  remediless. 

7.  That  it  holds  the  angels  that  fell  in  everlasting 
chains  under  darkness,  Jude  6. 

8.  That  albeit  Christ  had  no  sin  in  himself,  yet 
when  the  burden  of  our  sin  as  a  surety  lay  upon  him, 
it  cast  him  into  a  bitter  agony,  and  made  '  his  sweat 
as  it  were  great  drops  of  blood  falling  down  to  the 
ground,'  Luke  xxii.  44.  There  is  no  looking-glass  that 
can  so  to  the  life  set  out  the  horror  of  sin  as  this  of 
Christ. 

III.  When  thou  art  overtaken  with  a  sin,  speedily 
rctm-n  from  it  and  repent.  So  did  Peter:  so  soon  as, 
by  bearing  the  cock  crow,  and  discerning  his  Lord's 
beck,  he  was  put  in  mind  of  his  sin,  he  presently  re- 
pented, '  he  went  out  and  wept  bitterly,'  Luke  xxii. 
60-C2.  The  longer  sin  continues,  the  stronger  it 
groweth.  It  will  fret  like  a  canker,  and  eat  up  the  life 
of  the  soul ;  therefore  put  not  ofl"  repentance. 

IV.  After  thou  hast  repented,  be  more  watchful  over 
thyself,  that  thou  fall  not  into  a  relapse.  If  after  the 
hand  be  blistered  and  healed  a  man  use  the 
uyain,  it  will  wax  the  harder. 


V.  Be  constant  in  using  means  sanctified  for  soften- 
ing the  heart.  Among  other  means,  hearing  the  gos- 
pel is  an  especial  one  to  keep  or  drive  off  hardness  of 
heart ;  see  77,  in  the  end  of  it.  Therefore  suffer  the 
word  to  work  on  thee  as  it  did  on  Josiah,  2  Kings  xxii. 
19.  Neither  put  it  off  as  Felix  did.  Acts  xsiv.  26  ; 
nor  mock  at  it  as  the  Jews  did.  Acts  ii.  13  ;  nor  blas- 
pheme it  as  other  Jews  did.  Acts  xiii.  45.  To  public 
means  add  private,  yea,  and  secret  too. 

VI.  Walk  continually  before  God,  as  Enoch  did, 
Gen.  v.  24.  This  will  keep  thee  from  yielding  to  temp- 
tations even  in  secret.  Gen.  xxxix.  9. 

VII.  Apply  judgments  on  others  to  thyself,  and 
by  judgments  on  thyself  be  moved  to  examine  thyself, 
and  so  humble  thyself  before  God.  Joseph's  brethren 
by  this  means  were  brought  to  sight  of  their  sin,  Gen. 
xlii.  21. 

VIII.  Learn  to  number  thy  days  aright.  This  will 
make  thee  account  every  day  thy  last,  and  make  thee 
live  as  if  it  were  the  last  day  thou  shouldst  live  on 
earth,  and  it  will  make  thee  think  more  frequently  of 
that  account  thou  art  to  give  to  God. 

IX.  At  the  end  of  every  day  examine  thyself,  and 
consider  what  sins  have  passed  from  thee.  This  may 
be  a  means  of  renewing  repentance,  and  keeping  thee 
from  a  hard  heart. 

X.  While  thy  heart  is  soft,  pray  against  hardness  of 
heart,  and  desire  others  to  pray  for  thee. 

Sec.  89.  Of  forhearing  siicli  sins  as  have  been  judged 
in  others. 

Ver.  8.  As  in  the  provocation,  in  the  day  of  temp- 
tation in  the  tcilderness. 

The  former  point,  of  hardening  one's  heart,  is  exem- 
plified both  by  the  prophet,  and  also  by  the  apostle  in 
the  pattern  of  those  Israelites,  whom  God  brought 
out  of  Egypt,  and  in  an  especial  manner  tutored  forty 
years  together  in  the  wilderness. 

This  first  particle  iig,  as,  is  a  note  of  comparison. 
It  being  added  to  a  prohibition,  thus,  '  Harden  not 
your  hearts,  as  such  and  such  did,'  intendeth,  that  we 
should  take  heed  of  being  like  unto  them,  who  have 
sinned  in  foi'mer  times,  against  whose  sins  God  hath 
manifested  his  indignation :  for  as  the  sin  of  those 
ancient  Israehtes  is  distinctly  set  down,  verses  8,  9, 
so  also  God's  just  indignation  against  them,  verses 
10,11. 

This  may  be  a  good  caveat  to  us,  in  reading  the  sins 
of  others  in  former  times,  especially  those  that  are 
registered  in  sacred  Scripture,  and  in  observing  such 
evidences  as  are  recorded  of  God's  displeasure  against 
them,  to  take  heed  that  we  fall  not  into  the  same,  or 
the  like  sins.  See  Sees.  95, 158.  See  more  of  this 
point  on  Chap.  xiii.  5,  Sec.  68. 

Sec.  90.   0/  registering  predecessors'  sins. 
The  sin  against  which  God's  people  are  here  fore- 
warned, is  generally  set  down  in  these  two  words  : 


2U 


GOUGE  ON  HEBREWS. 


[CUAP.  III. 


ira^avix^afi/jLoc,  provocation ;  vucaa/ioi,  templalion. 
The  latter  shews  the  reason  of  the  former.  For  if 
the  question  be  asked,  how  they  provoked  God  ?  the 
answer  is,  They  tempted  him.  Of  tempting  God,  see 
Sec.  96. 

The  former  word,  TajaT/xoaff.aoj,  is  a  compound.  It 
is  compounded  of  a  simple  noun  'jrixoog,  that  signifigth 
hitter,  James  iii.  11,  14.  Thence  a  verb,  ■aixoahin, 
acerlare,  amaritudinem  afferre,  which  signifieth  to  em- 
bitter, or  to  make  bitter,  Itcv.  viii.  11,  and  x.  9,  10. 
The  preposition  '::apa  adds  an  aggravation,  and  the 
verb  rra^arrr/.^aiviiv,  acerhare,  exasperare,  ad  amari- 
iudineni,  sen  amarani  tram,  concitare,  compounded 
therewith,  signifieth  to  provoke  to  bitter  anger;  greatly 
to  provoke,  much  to  embitter.  It  is  used  verse  10  ; 
thence  is  this  word  -raoamxia.a/j.o;,  provocation,  de- 
rived. It  is  twice  used  in  this  chapter,  here  and  ver.  15. 

The  Hebrew  word  nano,  which  ia  used  by  the 
psalmist,  signifieth  strife  or  contention,  or  contradic- 
tion. It  is  translated  strife,  Num.  xxvii.  14,  and 
chiding,'  Exod.  xvii.  2.  For  chiding  is  a  striving  or 
contending  by  words,  or  a  contradicting.  The  Israel- 
ites did  chide  with  Moses,  Exod.  xvii.  7,  and  thereby 
provoked  the  Lord,  whose  servant  Moses  was. 

These  two  words,  provocation  and  temptation,  are 
used  in  the  abstract,  to  aggravate  the  heinousness  of 
their  sin. 

Many  learned  expositors  of  the  95th  Psalm  retain 
the  Hebrew  words  nano,  ]\Jirilialh,  and  HDD,  Massah, 
as  names  of  that  place  where  the  IsraeUtes  provoked 
God.  For  upon  that  occasion  those  names  were  given 
to  that  particular  place  where  the  Israelites  in  a  high 
degree  provoked  and  tempted  God,  Exod.  xvii.  8.  But 
the  words  used  by  the  apostle  in  this  place  are  taken 
appellatively,  and  fitly  translated  provocation  and 
teinptalion. 

In  these  two  words,  whether  they  be  taken  as  par- 
ticular names,  Merihah  and  Massah,  or  as  two  expres- 
sions of  their  sin,  provocation  and  temptation,  do 
plainly  express  the  heinousness  of  the  sin;  in  that,  as 
it  was  a  tempting  of  God,  so  it  was  a  provoking  him 
to  great  wrath;  and  the  manner  of  expressing  them, 
giveth  us  to  understand  that  it  is  behoveful  for  suc- 
ceeding generations,  that  notorious  sins  of  predeces- 
sors be  kept  on  record. 

These  very  titles,  provocation,  temptation,  are  a 
kind  of  record,  whereby  the  sins  comprised  under 
them  are  brought  to  mind  and  kept  in  memory. 

The  many  names  given  to  places  occnsioned  by  a 
sin,  gives  further  proof  hereunto,  as  L'seh-,  strife, 
Gen.  xxvi.  20;  Sitnah,  hatred.  Gen.  xxvi.  21 ;  Kihroth- 
haltaavah,  graves  of  lust.  Num.  xi.  84  ;  Bethavcn, 
the  house  of  iniquity,  Hosea  iv.  15.  Yea,  the  regis- 
tering of  all  those  notorious  sins  which  are  recorded 
in  Scripture  do  further  confirm  the  point. 

When  sin  is  beheld  in  others,  specially  as  provoking 
God's  wrath  and  pulling  judgment  npon  the  sinner,  it 
'  3'1  lis,  jurgium.  3T1  et  jnrgavit. 


appears  in  its  own  colours,  horrible  and  detestable, 

and  so  is  an  occasion  for  them  who  so  behold  it,  more 
carefully  to  avoid  it.  This  is  the  main  drift  of  the 
apostle  in  this  place. 

It  is  therefore  an  especial  point  of  wisdom,  to  take 
due  and  thorough  notice  of  the  sins  of  former  ages ; 
of  the  kinds  of  them,  of  the  causes  of  them,  and  of 
the  eftects  that  have  followed  thereupon,  especially  if 
God  have  ^executed  anj'  remarkable  judgment  and 
vengeance  thereupon :  as  here,  the  kind  of  sin,  'temp- 
tation ; '  the  cause  thereof,  '  hardness  of  heart ; '  the 
eflect  that  followed  thereupon,  '  provocation  '  of  God's 
wrath;  and  the  judgment,  which  was,  excluding  from 
rest,  verse  11,  are  distinctly  set  down. 

This  is  to  be  done,  not  for  approbation,  or  imitation 
of  the  sin  recorded ;  in  that  respect  no  sin  ought  to 
be  once  named  amongst  us,  Eph.  v.  3,  but  for  greater 
detestation  thereof,  to  make  us  more  abhor  it.  In- 
deed, if  there  were  not  in  us  a  proneness  of  nature  to 
rush  into  sin  of  our  own  accord  without  example,  the 
memory  of  sin  were  better  be  clean  blotted  out.  But 
there  is  no  sin  whereinto  others  before  us  have  fallen, 
whereof  the  seed  is  not  in  us.  Therefore  for  sup- 
pressing of  sin,  the  infamy  that  hath  followed  such  as 
have  fallen  thereinto,  and  God's  judgments  thereupon, 
may  be,  and  ought  to  be,  oft  called  to  mind. 

Sec.  91.   0/  the  extent  of  this  word  '  day.' 

To  this  latter  word  temptation,  the  time  of  com- 
mitting that  sin  is  thus  annexed,  xara.  rriH  ^.abav,  '  in 
the  day  of  temptation.'  This  also  includes  their 
provocation;  for  when  tbey  tempted  God,  and  as 
long  as  they  tempted  him,  they  provoked  him. 

This  phrase,  in  the  day,  is  not  that  Greek  word' 
which  was  translated  to-dotj,  verse  7.  That  was  an 
adverb,  this  a  substantive,  yet  both  of  them  come  from 
the  same  Greek  root. 

The  word  here  used  is  properly  put  for  that  time 
wherein  the  sun  is  up,  from  the  rising  to  the  setting 
thereof.  Mat.  xx.  2,  6.  12,  Luke  xxiv.  29.  The 
Greek  word  signifieth  light  as  well  as  day.'  Of  this 
day  there  are  commonly  accounted  twelve  hours,  John 
xi.  9. 

It  is  also  put  for  "a  natural  day,  consisting  of  four 
and  twenty  hours,  and  so  compriseth  the  night  under 
it.  AVhere  Luke,  speaking  of  Christ's  fasting,  men- 
tioneth  '  forty  days,'  Luke  iv.  2,  Matthew,  speaking 
of  the  same  point,  saith,  '  He  fasted  forty  days  and 
forty  nights,'  Mat.  iv.  2.  Luke,  therefore,  compriseth 
the  nights  under  the  word  days.  The  Grecians,  to 
express  the  space  of  four  and  twenty  hours  more  dis- 
tinctly, use  a  word  compounded  of  night  and  day,' 
which  is  thus  translated  '  a  night  and  a  day,'  2  Cor. 
xi.  25. 

'  »ii/ji{»».     Atlice  Tv/tic',  quasi  tSJi  r/<i;>,  Aie  ipsa  die- 
*  ilfta.    r.ftl(a,   cum   luce   vel  prima   liict,   Thucyd.       «■{#( 
rfii^ttf,  sub  lucfm,  LysJHS. 
'  ,iixtn/ti(t;  liftifniixTicr,  dici  et  noctis  Fpatium. 


Veu.  8.] 


GOUGE  ON  HEBREWS. 


245 


This  word  day,  here  used,  is  oft  indefinitely  put 
for  time,  as  where  it  is  said,  '  The  day  shall  declare 
it,'  1  Cor.  iii.  13,  that  is,  time  will  manifest  it.  And 
again,  '  Now  is  the  day  of  salvation,'  2  Cor.  vi.  2, 
that  is,  the  time  wherein  God  offereth  means  of  sal- 
vation ;  that  is  also  put  for  a  set  determinate  time, 
as  Heb.  viii.  9. 

The  former  word,  to-daij,  is  sometimes  addded  to 
this  indefinite  word,  daij,  rn  i!fifj,'.^o\i  )i,u.E;a,  hodiento 
die,  when  it  is  restrained  to  a  set  day,  and  thus  trans- 
lated, '  this  day,'  Acts  xx.  20. 

Here  llie  day  may  be  extended  to  all  the  time  that 
the  Israelites  abode  in  the  wilderness.  For  all  that 
time  they  tempted  and  provoked  God,  as  is  evident 
by  the  express  mention  of  forty  years,  verse  9,  which 
was  the  time  of  their  abode  there. 

This  circumstance  of  time  may  thus  word  for  word 
be  translated,  accoidinr/  to  the  day.  Thus  our  for- 
mer English  translators  of  the  Bible  have  rendered 
this  phrase. 

This  translation  confirmeth  the  extent  of  their  pro- 
vocation to  their  continuance  in  the  wilderness. 

Their  continuance  so  long  is  a  great  aggravation 
thereof,  as  we  shall  shew  on  this  phrase,  forty  years, 
in  the  next  verse,  Sec.  100. 

Sec.  92.  Of  the  ivilderness  as  a  place  of  extraordinary 
prorision. 

The  place  where  their  sin  was  committed,  is  here 
said  to  be  the  wilderness. 

The  wilderness  here  intended  was  a  large  vast  place 
betwixt  the  Red  Sea  and  Jordan.  Through  the  Red 
Sea  they  came  into  it,  Exod.  xv.  22,  and  through 
Jordan  they  went  out  of  it,  Joshua  iii.  1,  &c. 

This  was  a  very  barren  place,  it  had  no  springs  nor 
rivers  of  water  in  it.  It  had  no  woods  nor  orchards 
for  shelter,  or  fruit.  It  was  not  fit  to  sow  corn  or 
other  seed,  or  to  set  trees  or  other  plants  therein. 
It  aflbrded  no  manner  of  ordinary  commodities  for 
man's  use  ;  neither  were  there  any  cities,  towns,  or 
houses  therein  for  their  habitation. 

God  pui-posely  brought  his  people  into  that  place  to 
prove  them,  Exod.  xx.  20,  Deut.  ii.  16.  For  he 
made  that  his  school;  where  he  gave  them  all  his 
ordinances,  and  did  more  and  greater  wonders  than 
ever  he  did,  from  their  first  being  a  people  to  the 
coming  of  the  Messiah. 

That  place,  and  the  time  of  the  Israelites'  abiding 
therein,  was  an  especial  type  of  the  abode  of  the 
church  militant  here  on  earth.  Very  frequent  men- 
tion is  made  of  the  particular  acts  cf  God's  providence 
in  that  place  and  time,  both  by  succeeding  prophets, 
and  also  by  Christ  and  his  apostles. 

Hero  the  apostle  expressly  mentionelh  the  wilder- 
ness, 

1.  To  point  out  the  distinct  history  which  he  aims 
at,  that  thereby  they  might  the  more  distinctly  know 
the  sin  that  ho  would  have  them  to  take  heed  of. 


2.  To  prevent  an  objection.  For  they  who  tempt 
will  be  ready  to  say.  Is  there  not  cause  ?  Am  I  not 
in  such  and  such  straits  '?  Am  I  not  brought  to  such 
and  such  wants  ?  To  answer  that,  the  apostle  shews 
how  they  provoked  God,  who  tempted  him  in  the 
wilderness,  where  they  were  brought  to  very  great 
wants  and  straits. 

8.  To  aggravate  the  sin,  and  that  by  the  many 
evidences  of  that  care  God  took  of  them,  and  of  that 
provision  which  he  made  for  them  according  to  their 
needs. 

When  they  were  in  a  place  where  they  had  no  ordi- 
nary means  to  guide  them,  and  were  to  travel  some- 
times in  the  day,  sometimes  in  the  night,  '  the  Lord 
went  before  them  by  day  in  a  pillar  of  a  cloud,  to  lead 
them  the  way,  and  by  night  in  a  pillar  of  fire  to  give 
them  light,'  Exod.  xiii.  21.  When  Pharaoh  pursued 
them  with  a  mighty  host  so  close,  as  they  knew  not 
where  to  escape,  God  opened  a  way  for  them  through 
the  Red  Sea,  Exod.  xiv.  22.  Where  they  could  find 
no  water  but  that  which  was  bitter,  God  made  those 
waters  sweet,  Exod.  xv.  25.  When  they  had  no 
bread  to  eat,  God  gave  them  manna  from  heaven. 
So  also  he  gave  them  quails,  when  they  had  no  flesh, 
Exod.  xvi.  13,  15.  Where  at  another  time  they  had 
no  water  at  all,  God  caused  water  to  flow  out  of  a 
rock  for  them,  Exod.  xvii.  6.  When  their  implacable 
enemies,  the  Amalekites,  set  upon  them,  the  Lord 
delivered  those  enemies  into  their  hands,  Exod.  xvii. 
13.  The  Lord  so  ordered  matters  while  they  were 
in  the  wilderness,  that  their  clothes  for  forty  years 
waxed  not  old  upon  them,  nor  their  shoes,  neither 
did  their  feet  swell,  Deut.  viii.  4,  and  xxix.  5.  In  all 
that  time  they  lacked  nothing,  Deut.  ii.  7,  Neh.  ix.  21. 

Notwithstanding  these,  and  other  like  seasonable 
fruits  of  God's  providence  over  them,  they  continued 
to  tempt  and  provoke  God,  even  in  the  wilderness, 
the  place  of  his  extraordinary  providence. 

Hereby  we  see  that  no  evidences  of  God's  care, 
power,  goodness,  and  other  divine  excellencies,  will 
work  upon  incredulous  persons.  All  the  miracles  that 
Christ  wrought,  wrought  nothing  upon  the  Jews  among 
whom  he  lived. 

We  shewed  before.  Sec.  84,  that  unbelief  was  an 
especial  cause  of  hardness  of  heart.  Nothing  works 
upon  an  hard  heart.     See  Sec.  128. 

What  cause  have  we  in  this  respect  to  judge  our- 
selves to  be  much  hardened  in  our  hearts,  who  have 
long  lived  in  Christ's  school,  where  we  have  had  his 
word,  and  all  his  sacred  ordinances,  to  build  us  up  in 
our  most  holy  faith  ;  who  also  have  long  lived,  not  in 
a  barren  and  dry  wilderness,  but  in  a  fertile  place, 
flowing  with  milk  and  honey,  as  Canaan  did ;  where 
wo  need  no  manna  to  fall  from  heaven,  because  the 
earth  brings  forth  store  of  corn ;  where  we  need  not 
that  rocks  should  be  smitten  to  send  forth  water,  be- 
cause springs  of  sweet  water  are  in  every  corner,  and 
rivers  of  water  run  through  all  the  parts  of  the  land  ; 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


and  other  like  blessings  so  abound,  as  we  need  not 
such  extraordinary  provisions  as  were  made  for  the 
Israelites  in  the  wilderness.  If  the  wilderness,  in  re- 
gard of  God's  extraordinary  provision  for  them,  did 
aggravate  their  sins,  how  much  more  doth  England, 
and  God's  gracious  dealing  with  us  therein,  aggravate 
onr  sins  !  Oh,  let  us  consider  this,  that  wo  may  en- 
deavour to  walk  more  worthy  of  God's  favours  to  us 
than  formerly  we  have  done. 

Sec.  93.  Of  the  wilderness  as  a  place  uhere'm  the 
Israelites  uere  brought  to  great  straits. 

As  the  wilderness  was  considered  in  the  former 
section  a  place  of  God's  extraordmary  providence  and 
goodness,  so  it  may  be  also  considered  as  a  place 
wherein  the  Israelites  were  oft  brought  to  great  straits ; 
and  yet  that  did  not  excuse  their  sin  in  tempting  God. 
For  by  their  tempting  God  in  the  wilderness,  they 
provoked  him  ;  so  as  straits  and  distresses  are  not 
sufficient  excuses  of  tempting  God.  We  ought  not  to 
doubt  of  God's  providence,  or  of  his  power,  or  of  his 
goodness,  or  of  any  of  his  divine  attributes,  because 
we  are  in  want,  or  in  any  other  strait.  The  devil 
took  an  occasion  from  Christ's  being  forty  days  in  the 
■wilderness,  to  solicit  him  to  use  an  indirect  course  for 
providing  sustenance  to  himself;  hut  Christ  refused  so 
to  do.  Mat.  iv.  3,  4  :  'If  thou  faint  in  the  day  of  ad- 
versity, thy  strength  is  small,'  Prov.  xxiv.  10.  The 
day  of  adversity  is  the  time  for  a  man  to  manifest  his 
courage ;  to  faint  then,  when  ho  should  shew  most 
courage,  argues  little  or  no  courage. 

God's  power  and  providence  is  not  straitened  by 
men's  straits.  He  can  work  as  it  ploaseth  him,  with- 
out means,  as  in  creating  all  things  ;  or  with  means, 
and  those  ordinary,  which  are  comprised  under  daily 
bread,  Mat.  vi.  11,  or  extraordinary  ;  and  that, 

1.  In  the  kind,  Exod.  xvi.  17. 

2.  In  the  quantity;  as  the  little  meal  in  the  barrel 
and  oil  in  the  cruse  nourished  Elijah,  a  widow,  and 
her  family  a  long  time,  1  Ivings  xvii.  16. 

3.  In  the  quality;  as  coarse  pulse  nourished  Daniel 
and  his  companions,  as  well  as  the  daintiest  meat 
that  a  king  could  afford,  Dan.  i.  12,  Sec. 

4.  In  tho  manner  of  getting;  as  a  raven  was  Elijah's 
cater  to  provide  him  bread  and  meat  morning  and 
evening,  1  Kings  xvii.  6. 

Yea,  God  can  preserve  by  contrary  means ;  for 
Jonah  was  preserved  from  being  drowned  in  the  belly 
of  a  whale,  Jonah  i.  17. 

Wo  ought  in  this  respect  to  arm  ourselves  against 
trial;  and  beforehand  to  meditate  on  God's  power, 
wisdom,  goodness,  providence,  presence,  truth,  and 
faithfulness ;  and  to  bo  of  his  mind,  who  said,  '  Though 
I  walk  through  tho  valley  of  the  shadow  of  death,  I 
will  fear  no  evil,'  Ps.  xxiii.  4. 

_  How  doth  this  aggi-avato  their  incredulity,  who  in 
time  of  peace,  plenty,  and  all  needful  p'rosperity, 
through  distrustfubess    tempt    God.       How   many 


covetous  rich  men,  upon  fear  of  future  want,  treasuro 
up  all  that  they  can  any  way  get!  How  many 
timorous  persons,  living  where  the  gospel  is  maintained, 
upon  fear  of  a  change,  yield  to  superstition  and 
idolatry  !  If  being  in  tho  straits  of  a  wilderness  ex- 
case  not  a  man  from  tempting  God,  can  such  as  tempt 
God  in  a  plentiful  and  secure  Canaan  think  to  bo 
excused  ? 

Sec.  94.  Of  the  adverb  ol,  uhen  or  iihere. 

Ver.  9.  When  your  fathers  tempted  me,  proved  tne, 
and  saiv  my  works  forty  years. 

In  this  verse  the  apostle  doth  more  particularly 
exemplify  the  sin  here  forbidden. 

The  first  particle,  d,  ubi,  being  an  adverb,  and  set 
alone,  as  here  it  is,  is  put  for  the  place,  and  translated 
where,  as  Mat.  xviii.  20;  Luke  iv.  10,  17;  Acts  iii. 
13;  llom.  iv.  15  ;  Rev.  xvii.  15.  When  it  is  joined 
with  a  preposition  that  limiteth  it  to  the  time,  su;  ov, 
donee,  it  signifieth  time,  and  is  translated  tilt.  Mat.  i. 
25  ;  Mark  xiii.  30,  /J-ixi'^  ""  usquedam,  until ;  Mat. 
xvii.  9,  i'jii  cZ,  usque  quo,  while.  Mat.  xiv.  22.  Thus 
there  is  a  proposition  joined  with  this  adverb,  a-^Qit 
oS,  quoad,  ver.  13,  and  translated  ivhile. 

I  find  not  this  adverb  set  alone,  as  here  it  is,  in  the 
New  Testament,  put  for  the  time,  but  everywhere  for 
the  place.     By  most  expositors  it  is  here  so  taken. 

The  Hebrew  word  lii'X,  quo,  ubi,  used  Ps.  xcv.  9,  is 
also  put  for  the  place,  and  translated  where  in  our 
former  English ;  and  so  do  most  expositors  there 
translate  it,  and  in  other  places  also,  as  Gen.  ii.  11, 
and  xxviii.  13. 

Whether  this  adverb  be  taken  for  the  time' when, 
or  for  the  place  where,  both  tend  to  the  same  eud, 
namely,  to  declare  that  particular  sin  against  which 
the  apostle  forewarns  the^ Hebrews,  even  that  which 
the  Israelites  committed  in  the  wilderness,  and  that 
while  they  were  there ;  so  as  this  adverb,  whether  it 
be  taken  for  time  or  place,  hath  reference  to  the  last 
word  of  the  former  verse,  which  is,  the  wilderness. 

Sec.  95.  Of  avoiding  the  sinful  courses  of  forefathers. 

The  person  whose  ill  example  is  to  be  shunned, 
are  here  set  down  under  this  relative,  oi  crarEjES, 
fathers. 

The  Hebrews  came  from  Abraham,  Isaac,  and 
Jacob,  and  by  a  lineal  descent  from  those  Israelites 
that  were  in  tho  wilderness.  Hereupon  this  correlative 
i/Muv,  your,  is  here  used. 

In  relation  to  the  Jews,  both  Abraham,  and  also 
all  others  descending  from  him  and  living  under  the 
law,  are  called  fathers  in  the  New  Testament.  See 
Chap.  i.  1.  Sec.  11.  But  here  it  is  restrained  to 
such  Israelites  as  lived  in  tho  wilderness ;  so  iu  sundry 
other  places,  as  John  vi.  31,  49,  58 ;  Acts  iii.  22, 
and  vii.  38,  39;  1  Cor.  x.  1.  These  fothers  therefore 
were  they  whom  the  Lord  delivered  out  of  the  Egyptian 
bondage,  and  brought  with  a  mighty  hand  by  great 


Ver.  9.] 


GOUGE  ON  HEBREWS. 


247 


wonders  into  a  place  of  freedom,  where  after  an 
especial  manner  he  nurtured  them,  as  was  shewed  in 
Sec.  92. 

The  apostle  sets  them  out  under  this  title  fathers, 
because  people  use  to  be  much  opinionated  with  an  high 
conceit  of  their  fathers  ;  so  were  the  Jews  especially, 
and  in  that  respect  prone  to  imitate  them  in  every 
thing,  even  in  then-  evil  courses.  Therefore,  to  root 
out  that  conceit,  the  Holy  Ghost  in  the  95th  Psalm, 
and  in  this  place,  espresseth  their  fathers,  and  sets 
them  out  to  be  notorious  rebels,  and  as  rebels  severely 
punished  by  God. 

Can  we  now  think  that  the  practice  of  ancestors, 
who  are  called  fathers,  is  in  itself  a  sufficient  warrant 
for  their  posterity,  who  come  after  them,  to  do  as 
they  did,  and  to  tread  in  their  paths?  It  is  expressly 
said  that  God  gave  laws  which  should  be  made  known 
to  the  generation  to  come,  that  they  '  might  not  be  as 
their  fathers,  a  stubborn  and  rebellious  generation,' 
&c.,  Ps.  Ixxvi.  5,  6,  8.  This  charge  is  expressly  given 
by  the  Lord,  '  Be  ye  not  as  youi-  fathers,'  Zech.  i.  4. 
Stephen  doth  thus  aggravate  the  sins  of  the  Israelites : 
'  As  your  fathers  did,  so  do  ye,'  Acts  vii.  51. 

Our  fathers  were  of  the  same  mould  as  we  are,  all 
sprouting  out  of  the  same  cursed  stock.  They  igno- 
rant of  God's  will  as  well  as  we  ;  they  of  a  rebellious 
disposition  as  well  as  we ;  they  prone  to  all  manner 
of  sin  as  well  as  we.  What  sin  might  not  be  justified 
if  the  practice  of  ancients  were  a  sufficient  warrant  ? 

This  is  a  point  to  be  the  rather  observed  in  these 
days,  because  the  pattern  of  fathers  and  ancestors  is 
much  stood  upon  ;  it  is  a  common  plea,  when  an  evil 
practice  is  spoken  against,  to  say.  Our  fathers  did 
BO.  Many  superstitious  and  idolatrous  courses  are 
hereby  patronized.  The  Lord  in  his  law  makes 
this  an  aggravation  of  sin,  that  children  walk  in  the 
evil  courses  of  their  fathers :  '  I  am  a  jealous  God,' 
saith  the  Lord,  '  visiting  the  iniquities  of  the  fathers 
upon  the  children,'  Exod.  xs.  5,  namely,  such  chil- 
dren as  tread  in  their  fathers'  steps. 

Sec.  96.  Of  tempting  God. 

The  sin  of  the  fore- mentioned  fathers  is  set  down 
in  these  two  words,  i--7ehaeav,  tempted,  ido-/.i/j,a(!av, 
proved ;  the  latter  being  added  as  an  explanation  of 
the  former ;  for  to  tempt  one  is  to  try  or  prove 
whether  he  be  such  an  one  as  he  is  taken  to  be,  or 
can  and  will  do  such  and  such  a  thing. 

This  latter  word  proved,  may  be  added  as  an  effect 
or  consequence  following  upon  the  former;  as  if  it  had 
been  said.  By  tempting  God  they  proved  and  found 
by  experience  that  God  was  indeed  such  a  God  as  he 
had  made  himself  known  to  be.  The  Greek  word  doxi- 
fid^in,  here  translated  proved,  signifieth  to  discern,  and 
is  so  used  and  translated  twice  in  one  verse,  '  Ye  can 
discern  the  face  of  the  sky,  and  of  the  earth,  but  how 
is  it  that  ye  do  not  discern  this  time  ? '  The  Hebrew 
word  in3,  also  so  used,  Gen.  xhi.  15, 16.     Hereupon 


God  is  said  to  be  a  trier,  p2,  of  the  heart,  Ps.  vii.  9, 
Jer.  xvii.  10  ;  that  is,  one  who  findeth  out  and  dis- 
cemeth  what  is  in  man's  heart. 

If  it  be  here  taken  as  an  explanation  of  the  former 
word,  and  so  set  forth  in  general  the  same  sin  that 
the  former  doth,  then  two  words  are  here  used  for  the 
gi'eater  aggravation  of  the  sin. 

Of  the  meaning  both  of  the  Hebrew  word  1D3,  used 
by  the  psalmist,  and  also  of  the  Greek  word  ETs/saffav, 
here  used  by  the  apostle,  and  translated  templed,  and 
of  the  divers  kinds  of  temptations,  see  the  Guide  to  go 
to  God,  on  the  Lord's  Praijer,  Pet.  vi.  sec.  170. 

Tempting  of  God  in  this  place  is  set  down  as  a  sin 
which  provoked  God,  and  so  is  taken  in  the  worst 
sense.  In  general,  every  transgression  is  a  tempting 
of  God;  in  which  respect  it  is  said  of  those  who 
tempted  God,  that  they  hearkened  not  to  his  voice, 
Num.  xiv.  22.  Thus  their  idolatry,  Exod.  sxxii.  4; 
their  rebelhon.  Num.  xvi.  2;  their  adultery.  Num. 
xxv.  1,  and  other  notorious  sins,  are  so  many  particu- 
lar instances  of  their  tempting  God ;  for  by  such  sins 
men  make  a  trial  of  God's  justice,  whether  he  will 
execute  vengeance  upon  them  or  no. 

In  particular,  men  tempt  God  by  two  extremes :  one 
is  presumption,  the  other  is^  distrustfulness.  Both 
these  arise  from  unbelief.  That  distrustfulness 
ariseth  from  unbelief  is  without  all  question.  And 
howsoever  presumption  may  seem  to  arise  from  over- 
much confidence,  yet  if  it  be  narrowly  searched  into, 
we  shall  find  that  men  presume  upon  unwarrantable 
courses,  because  they  do  not  believe  that  God  will  do 
what  is  meet  to  be  done,  in  his  own  way.  Had  the 
Israehtes  believed  that  God  in  his  time  and  in  his 
own  way  would  have  destroyed  the  Cananites,  they 
would  not  have  presumed,  against  an  express  charge, 
to  have  gone  against  them  without  the  ark  of  the 
Lord,  and  without  Moses,  as  they  did.  Num.  xiv. 
40,  &c. 

Men  do  presumptuously  tempt  God,  when,  without 
warrant,  they  presume  on  God's  extraordinary  power 
and  providence;  that  whereunto  the  devil  persuaded 
Christ  when  he  had  carried  him  up  to  a  pinnacle  of  the 
temple,  namely,  to  cast  himself  down,  was  to  tempt 
God;  therefore,  Christ  gives  him  this  answer,  '  Thoa 
shalt  not  tempt  the  Lord  thy  God,'  Mat.  iv.  5-7. 

Men  distrustfully  tempt  God  when  in  distress  they 
imagine  that  God  cannot  or  will  not  afford  sufficient 
succour.  Thus  did  the  king  of  Israel  tempt  God 
when  he  said,  '  The  Lord  hath  called  these  three  kings 
together,  to  deliver  them  into  the  hand  of  Moab,' 
2  Kings  iii.  13.  So  that  prince  who  said,  '  Behold, 
if  the  Lord  would  make  windows  in  heaven,  might 
this  thing  be  ? '  2  Kings  vii.  2. 

As  the  Israelites  in  the  wildernesB  tempted  God 
through  presumption,  Num.  xiv.  44,  so  most  fre- 
quently through  distrustfulness ;  as  at  the  Ked  Sea, 
when  Pharaoh  pursued  them,  Exod.  xiv.  11,  12  ;  and 
at  Marah,  where  the  waters  were  bitter,  Exod.  xv.  23, 


2-t8 


GOUGE  ON  HEBREWS. 


[Chap.  IU. 


24;  and  in  Sinai,  where  they  wanted  bread,  Exod.  xvi. 
2,  3;  and  in  liephidim,  where  they  wanted  water, 
Exod.  xvii.  3;  and  in  Kadesh,  upon  the  like  occasion, 
Num.  XX.  2;  and  in  Kibroth-haltaavah,  where  they 
lusted  after  flesh,  Num.  xi.  4 ;  and  when  the  spies 
were  returned  from  searching  the  land.  Num.  xiv.  2; 
and  when  the  Lord  had  executed  just  judgment  on 
rebels,  Num.  xvi.  41 ;  and  when  they  compassed  the 
land  of  Edom,  Num.  xxi.  4,  5,  and  at  sundry  other 
times. 

The  heinousness  of  this  sin  is  manifest  by  the 
causes  and  efl'ects  thereof,  and  also  by  the  severe 
judgments  inflicted  thereupon, 

I.  The  causes  of  tempting  God  are  these, 

1.  Want  of  understanding.  This  doth  Moses  thus 
set  out :  '  The  Lord  hath  not  given  you  an  heart  to 
perceive,  and  eyes  to  see,  and  ears  to  hear  unto  this 
day,'  Deut.  xxix.  4. 

2.  Forgetfulness.  This  the  psalmist  thus  express- 
eth,  '  They  forgat  his  works,  and  his  wonders  that 
he  had  shewed  them,'  Ps.  Ixxviii.  11;  'They  soon 
forgat  his  works,'  itc,  Ps.  cvi.  13. 

8.  Unbelief.  '  Ye  did  not  believe  the  Lord  your 
God,'  saith  Moses  to  the  Israelites,  Deut.  i.  32,  and 
ix.  23.  This  cause  of  the  Israelites  tempting  God 
doth  the  psalmist  oft  mention,  Ps.  Ixxviii.  22,  32,  and 
cvi.  24.  Yea,  Moses  and  Aaron  were  hereby  brought 
to  tompt  the  Lord,  Num.  xx.  12. 

4.  Too  light  esteem  of  God.  '  Who  is  the  Lord, 
that  I  should  obey  his  voice?'  saith  Pharaoh,  who 
exceedingly  tempted  God,  Exod.  v.  2. 

II.  The  effects  arising  from  that  sin  of  tempting 
God,  or  concomitants  which  go  along  with  it,  are 

1.  Murmuring  against  God,  Num.  xiv.  29,  and 
against  his  ministers.  Num.  xiv.  2. 

2.  Impatience  in  straits.  '  They  waited  not  for  his 
counsel,'  Ps.  cvi.  13. 

3.  Rebellion.  The  psalmist  styleth  those  tempters 
of  God,  '  a  stubborn  and  rebellious  generation,'  Ps. 
Ixxviii.  8. 

4.  Blasphemy.  What  a  blasphemous  speech  was 
this,  '  Is  the  Lord  amongst  us  or  no?'  Exod.  xvii.  7. 

5.  Apostasy.  '  They  said  one  to  another.  Let  us 
make  a  captain,  let  us  return  into  Egypt,'  Num.  xiv. 
4.  '  They  turned  back  and  dealt  unfaithfully,'  Ac, 
Ps.  Ixxviii.  57. 

III.  The  judgments  inflicted  on  the  Israelites  who 
tempted  God  in  the  wilderness,  were  very  terrible,  as 
plague.  Num.  xvi.  46  ;  fire.  Num.  xi.  1 ;  fiery  ser- 
pents. Num.  xxi.  (i;  the  earth  swallowing  them  up. 
Num.  xvi.  32;  their  enemies  destroying  them.  Num. 
xiv.  45;  multitudes  destroyed  together,  as  two  hun- 
dred and  fifty,  Num.  xvi.  35;  three  thousand,  Exod. 
xxxii.  28;  fourteen  thousand  seven  hundred.  Num. 
xvi.  49;  four  and  twenty  thousand,  Num.  xxv.  9; 
yea,  by  times  all  above  twenty  year  old  that  came  out 
of  Egypt,  save  two  only.  Num.  xiv.  29,  30,  and 
xxvi.  05. 


How  watchful  ought  we  to  be  against  a  sin  so 
heinous,  so  terrible !  We  are  exceeding  prone  here- 
unto. By  open  notorious  sins  men  tempt  God,  and 
prove  whether  he  be  a  God  of  vengeance;  by  secret 
sins,  whether  he  be  an  all-seeing  God;  by  covetous 
practices,  whether  he  is  a  provident  God;  by  despair, 
whether  he  be  a  merciful  God.  Thus  in  other  sins 
we  tempt  him  in  other  his  divine  excellencies. 

For  preventing  and  redressing  this  sin,  it  will  be 
good  frequently  and  seriously  to  meditate  on  God,  on 
his  glorious  majesty,  on  his  supreme  sovereignty,  on 
his  almighty  power,  on  his  absolute  jurisdiction,  on 
his  unsearchable  wisdom,  on  his  free  grace,  rich 
mercy,  abundant  kindness,  great  forbearance,  and 
other  divine  excellencies;  yea,  and  on  his  great  and 
glorious  works  in  all  ages  performed. 

As  we  acquaint  ourselves  with  these,  so  it  w-ill  be 
our  wisdom  to  submit  ourselves  wholly  to  his  guiding 
providence,  and  make  his  will  the  rule  of  ours,  taking 
heed  how  we  bring  his  actions  to  the  bar  of  our  reason. 

Sec.  97  OJ  God's  providing  for  ungrateftd  ones. 

It  was  shewed  in  the  beginning  of  the  former  section 
that  the  Greek  word  iboy.i/j:,aadv,  translated  proved, 
signifieth  also  to  discvrn,  and  by  e.xperience  to  find  a 
thing  to  be  so  and  so.  A  noun  derived  from  thence, 
doxi/j^rj,  signifieth  experience,  Rom.  v.  4 ,  and  e.rperi- 
menl,  2  Cor.  ix.  13,  and  proof  oi  a  thing,  2  Cor.  ii. 
9,  xiii.  3.  Here  it  may  intend  that  by  their  tempting  of 
God,  they  came  to  have  a  real  and  experimental  proof  of 
God's  power,  providence,  and  other  divine  excellencies. 

Observe  the  particular  instances  noted  in  the  former 
section  of  their  tempting  God,  and  you  shall  find  ex- 
traordinary proofs  and  experiments  of  God's  extra- 
ordinary providence.  Thereupon  a  path  was  made  in 
the  sea,  Exod.  xiv.  22  ;  bitter  waters  were  made  sweet, 
Exod.  XV.  25  ;  manna  and  quails  were  given,  Exod. 
xvi.  12  ;  waters  flowed  out  of  the  rock,  Exod.  xvii.  6  ; 
the  brazen  serpent  was  erected.  Num.  xxi.  8  ;  and 
sundry  other  great  works  done. 

God  doth  this  in  reference  to  himself,  to  the  up- 
right, and  to  the  ungrateful. 

1.  God  doth  hereby  commend  unto  us  his  free  grace, 
his  abundant  kindness,  and  his  great  patience  and  much 
forbearance.  Herein  is  verified  that  which  Christ  said 
of  his  Father,  that  '  he  is  kind  unto  the  unthankful, 
and  unto  the  evil,'  Luke  vi.  85. 

2.  There  were  some  upright  and  faithful  mixed  with 
the  multitude  of  incredulous  and  rebellious  Israelites, 
as  Moses,  Aaron,  Hur,  Caleb,  Joshua,  and  others, 
whereof,  though  many  of  them  for  some  particular  sins 
entered  not  into  Canaan,  yet  were  they  accepted  and 
approved  by  God.  For  their  sakes  God  gave  common 
proofs  of  his  providence  promiscuously  to  all  of  all  sorts. 
Had  there  been  ten  righteous  ones  found  in  Sodom,  both 
that  and  the  other  cities  about  it  might  have  been  pre- 
served from  the  fire  and  brimstone  that  destroyed  them. 
Gen.  xviii.  32.     For  Jehoshaphat's  sake,  God  extra- 


Ver.  9.] 


GOUGE  ON  HEBREWS. 


249 


ordinarily  provided  water  to  preserve  the  armies  of 
three  kings,  2  Kings  iii.  1-4.  The  whole  world  re- 
ceiveth  much  good  for  the  sake  of  the  elect  and  up- 
right that  are  therein. 

3.  God,  in  bestowing  blessing  upon  the  incredulous 
and  rebellious,  aflbrdeth  thereby  external  means  to 
reclaim  them  ;  but  they  by  their  obstinacy  against 
those  means  make  themselves  the  more  inexcusable, 
and  increase  theu-  just  condemnation  the  more,  Kom. 
ii.  1,  4,  5. 

This  kindness  of  God  so  far  manifested  to  those  re- 
bellious Israelites  is  a  sure  ground  of  encouragement 
to  God's  faithful  and  upright  servants  to  seek  and 
expect  all  needful  blessing  from  him  in  all  their  needs 
and  straits.  Are  not  the  faithful  much  better  than 
the  faithless  ?  If  God  so  fed,  clothed,  preserved,  pro- 
tected, and  directed  incredulous  and  unbelieving  persons, 
what  will  he  not  do  for  his  elect,  effectually  called,  who 
iu  faith  call  upon  him  ?  Mat.  vi.  2G,  30,  Luke  xviii.  7. 

Sec.  98.  Of  outward  Uessinris  no  sure  evidences  of 
God's /cither!  1/  love. 

These  two  words,  tempted,  proved,  being  joined  to- 
gether, and  referred  to  the  same  persons,  shew  that 
they  who  did  the  one  did  also  the  other.  They  who 
tempted  God,  by  experience  found  that  God  was  a  God 
of  power,  able  to  help  in  the  greatest  distress  ;  a  God 
of  truth,  faithful  in  keeping  promise  ;  a  God  of  wisdom, 
ordering  matters  in  the  fittest  season  ;  a  provident 
God,  affording  all  things  needful  for  people  ;  yet  were 
these  no  sure  tokens  of  his  fitherly  love  to  them,  for 
they  so  tempted  him  as  they  grieved  him,  and  he  was 
displeased  with  them. 

Uod  bestows  outward  blessings  on  such  as  have  no 
assurance  of  his  fatherly  favour :  '  The  Lord  set  a 
mark  upon  Cain,  lest  any  finding  him  should  kill  him,' 
Gen.  iv.  15.  It  doth  not  follow  that  Hagar  in  truth 
feared  GoJ,  because  God  heard  her  child's  voice,  and 
provided  water  for  her  and  him,  Gen.  xxi.  19.  God 
gave  to  Esau  '  the  fatness  of  the  earth,  and  the  dew  of 
heaven,'  and  yet  loved  him  not.  Gen.  xsvii.  39,  Mai.  i.  2. 

Outward  worldly  blessings  concerning  this  life  and 
our  temporal  estate,  are  common  to  all  of  all  sorts  ; 
yea,  many  of  them  to  brute  beasts.  God  '  giveth  to 
the  beast  his  food,'  Ps.  cxlvii.  9  ;  '  He  preserveth  man 
and  beast,'  Ps.  xxxvi.  0. 

Yea,  God  oft  giveth  outward  blessings  in  jvrath  : 
'He  gave  Israel  a  king  in  anger,'  Hosea  xiii.  11. 
When  he  gave  quails  to  the  Israelites,  '  while  the 
flesh  was  yet  between  their  teeth,  ere  it  was  chewed, 
the  wrath  of  God  was  kindled  against  them,' Num.  xi.  38. 

We  are  not  therefore  to  judge  of  God's  favour  by 
outward  blessings,  nor  think  that  he  loves  us  because 
he  provides  supply  for  our  needs,  or  recovers  us  out 
of  sickness,  or  caseth  us  in  our  pains,  or  freeth  us  from 
our  enemies,  or  bestoweth  other  like  blessings  upon  us. 
Tempters  of  God  may  prove  and  find  God  in  this  kind 
to  be  good  unto  them.     See  the  reasons  hereof  in  the 


former  section.  There  are  better  and  surer  evidences 
of  God's  fatherly  love,  namely,  the  inward  testi- 
mony of  God's  Spirit,  and  the  effectual  operation 
thereof  in  regenerating  us,  and  working  many  sancti- 
fying graces  in  us,  and  keeping  us  from  tempting  God. 

Sec.  99.  Of  men's  lemjiliiij  God  ihouijh  they  see  Ids 
ii-oiks. 

For  further  aggravation  of  their  sin  there  is  added  a 
third  act :  '  They  saw  my  '  works,  saith  God. 

In  Hebrew,  a  word  of  the  singular  number  is  used 
thus,  pVS,  opus  meum,  my  u-ork.  But  that  word  is 
there  collectively  taken,  and  the  singular  number 
synecdochically  put  for  the  plural.  So  Ps.  xUv.  1, 
and  Ixiv.  9.  But  the  apostle,  expressly  to  clear  the 
miud  of  the  Holy  Ghost,  useth  the  plural  number 
thus,  ra  'iaya  /joj,  '  my  works.' 

Though  both  the  Hebrew  and  Greek  words  trans- 
lated tvoiks  are  used  to  set  out  common  and  ordinary 
works,  yet  also,  especially  when  they  have  reference 
unto  God,  they  are  oft  put  for  extraordinary  works, 
works  of  wonder,  even  miraculous  works,  as  Ps.  xliv. 
1,  John  V.  36. 

The  works  here  intended  are  those  many  and  great 
wonders  which  the  Lord  did,  from  Israel's  passing 
through  the  Red  Sea  into  the  wilderness,  to  their  going 
through  Jordan  into  Canaan. 

Some  of  them  were  works  of  mercy,  in  providing  for 
them  things  needful,  and  delivering  them  from  dangers, 
whereof  see  Sec.  92. 

Others  were  works  of  judgment,  in  punishing  them 
for  their  sins,  whereof  see  Sec.  90. 

These  were  not  works  done  in  former  ages,  or  in  far 
remote  parts  of  the  world,  to  the  notice  whereof  they 
could  not  come  but  by  hearsay  only  ;  but  they  were 
works  done  among  them,  done  upon  them,  so  as  they 
saw  them. 

Both  the  Hebrew  word  l^n,  used  by  the  psalmist, 
and  also  the  Greek  word  ildov  used  by  the  apostle, 
signify  a  seeing  of  a  thing  present  with  the  bodily  eyes, 
Deut.  vii.  19,  Mark  xi.  20. 

Here  is  mention  made  of  mighty  works,  and  of  their 
express  seeing  of  them.  What  clearer  evidence  could 
they  have  of  God's  power  and  providence  ?  Yet  they 
tempted  him.  The  clearest  evidences  which  God  can 
give  of  himself  and  of  his  divine  excellencies,  work 
not  upon  incredulous  and  obdurate  hearts.  Such  won- 
ders did  God  in  Egypt,  as  the  Egyptians  themselves 
could  say  to  Pharaoh,  '  Kuowest  thou  not  yet  that 
Egypt  is  destroyed?'  Exod.  x.  7  ;  j'et  did  not  Pharaoh 
yield.  Undeniable  demonstrations  were  given  by 
Christ's  birth,  life,  works,  doctrine,  death,  resurrection, 
ascension,  and  gifts  that  followed  thereupon,  that  Jesus 
was  the  promised  Messiah  ;  yet  to  this  day  will  not 
the  Jews  believe  him  so  to  be.  Blindness  of  mind 
and  hardness  of  heart  possessed  them.  Besides  their 
own  natural  blindness  and  hardness,  '  the  god  of 
this  world  hath  further  blinded  their  minds  and  hard- 


250 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


ened  their  hearts,  lest  the  light  of  the  glorious  gospel 
of  Christ  should  shiiio  unto  them,'  2  Cor.  iv.  4.  By 
experience  wo  find  that  the  clearest  and  brightest  light 
doth  no  good  to  blind  eyes. 

We  have  in  this  respect  great  and  just  cause  to  take 
heed  how  wo  provoke  God  to  give  us  over  either  to 
our  own  corruptions,  or  to  the  malice  of  Satan.  For 
preventing  this,  let  us  not  close  our  eyes  against  any 
light  shewed  unto  us,  lest  we  prove  like  these  Israelites, 
who,  though  they  saw  with  their  own  eyes  God's  wonder- 
ful works,  yet  continued  to  tempt  him. 

Sec.  100.  Of  God's  continuing  to  shew  his  poucr 
amonij  such  as  oppose  it. 

There  is  yet  a  further  aggravation  of  their  sin  by  the 
time,  here  set  down  under  this  phrase,  forlt/  years. 

In  Ps.  xcv.  10,  this  circumstance  of  time,  '  forty 
years,'  is  referred  to  God,  and  to  his  grieving  for  their 
obstinacy.  For  God  is  there  thus  brought  in  com- 
plaining, '  Forty  years  long  was  I  giieved,'  &c. 

The  reason  why  God  continued  so  long  to  be  grieved, 
was  because  they  continued  so  long  to  tempt  him. 

The  apostle  therefore  doth  not  alter  the  sense  of  the 
prophet's  words  by  referring  them  to  another  clause, 
but  makes  it  the  more  clear.  So  long  as  they  tempted 
God  they  grieved  him.  Therefore,  in  that  they  tempted 
him  forty  years,  they  grieved  him  forty  yeiirs.  This 
the  apostle  himself  asserts  under  this  question,  ver.  17, 
'  With  whom  was  he  grieved  forty  years  ? ' 

Thus,  whether  we  refer  the  forty  years  to  their  sin, 
or  to  God's  displeasure  thereat,  the  sense  remains  the 
same. 

To  satisfy  all  doubts  about  this  and  other  like  alter- 
ations, we  must  remember,  that  the  penmen  of  the 
New  Testament  were  not  translators  of  the  Old,  but 
Buch  as  quoted  here  and  there  some  places  for  proof 
of  the  point  in  hand ;  to  which  purpose  it  was  sufficient 
for  them  to  give  the  sense  of  the  place,  though  they 
altered  the  words.  See  Chap.  i.  G,  Sec.  72.  and  Chap. 
is.  20,  Sec.  106. 

As  this  time,  forty  years,  hath  reference  to  that  which 
goeth  immediately  before,  thus,  '  they  saw  God's  works 
forty  years,'  it  gives  evidence  of  God's  doing  wondrous 
works  all  that  time,  notwithstanding  their  tempting  of 
him.  For  man's  incredulity  cannot  hinder  the  working 
of  God's  power.  '  What  if  some  did  not  beUeve  ? 
shall  their  unbeUef  make  the  faith  of  God  without 
effect?'  Rom.  iii.  3.  An  incredulous  prince  would 
not  believe  that  God  could  give  such  plenty  as  was 
promised  by  the  prophet,  when  Samaria  by  a  long 
siege  was  almost  famished,  yet  '  it  came  to  pass  as  the 
man  of  God  had  spoken,'  2  Kings  vii.  18.  Nor  the 
Jews,  nor  the  disciples  of  Christ,  could  be  brought  to 
believe  that  Christ  should  rise  again  from  the  dead,  yet 
he  did  rise  again  the  third  day. 

Obj.  It  is  said  that  Christ  '  did  not  many  mighty 
works  in  his  own  country,  because  of  their  unbelief,' 
Mat.  xiii.  58. 


-•/hs.  That  is  not  to  be  taken  of  weakening  Christ's 
power,  as  if  man's  unbelief  would  hinder  it,  but  of 
withholding  the  benefit  of  Christ's  power  from  un- 
believers. Unbelief  is  as  a  strong  and  high  dam  against 
a  flowing  river,  which  doth  not  dry  up  the  spring,  nor 
the  flowing  of  the  waters,  but  only  keeps  the  waters 
from  running  into  that  channel  where  the  dam  is  set. 
The  waters  still  flow  up,  and  rise  higher  and  higher 
against  the  dam,  and  because  they  are  kept  from  run- 
ning through  the  dam,  they  make  another  passage  and 
therein  flow  on.  Thus  Christ  left  his  own  country, 
and  went  into  other  places,  and  there  manifested  his 
power.  '  The  word  preached  did  not  profit  the  Israel- 
ites, not  being  mixed  with  faith  in  them  that  heard  it,' 
yet  in  itself,  '  the  word  of  God  is  quick  and  powerful,' 
&c.,  Heb.  iv.  2,  12. 

This  mighty  power  of  God  still  working,  even  when 
men  oppose  against  it,  may  be  some  stay  to  troubled 
consciences,  and  to  such  as  are  inclined  to  despair. 

Sec.  101.  0/  God's  long  sufferance. 

The  time  of  forty  years  hath  reference  to  God's  con- 
tinuing to  do  wonders,  not  only  by  works  of  judgment, 
but  also  of  mercy,  grieving  so  long  at  the  obstinacy  of 
his  people ;  and  thus  it  giveth  us  to  understand,  that 
the  Lord  is  a  God  of  longsuffering  and  gi-eat  forbear- 
ance. Thus  is  he  frequently  set  forth  in  sacred  Scrip- 
pture,  as  Esod.  xxxiv.  G,  John  iv.  2,  Ps  ciii.  8.', 

Here  is  mentionmade  of  fortyyears'  forbearance.  He 
did  forbear  the  old  world  one  hundred  and  twenty  years, 
Gen.  vi.  3,  and  the  Amorites  four  hundred  years.  Gen. 
XV.  13,  and  the  polity  of  the  Jews  eight  hundred  years, 
and  the  Christian  state  above  sixteen  hundred,  and  the 
world  about  six  thousand.  Every  of  us  have  good 
evidence  of  God's  longsufl'ering  in  ourselves.  Our 
people  bad  been  no  people,  oui-  sun  bad  been  darkness, 
our  souls  had  been  in  hell  ere  this,  if  the  Lord  had 
not  been  a  God  of  much  patience. 

This  God  doth  manifest  himself  to  be, 

1.  To  set  forth  his  own  glory  ;  for  when  he  pro- 
claimed his  name,  among  other  excellencies  he  sets 
down  this,  'longsuffering,'  Exod.  xxxiv.  G. 

2.  To  bring  men  to  repentance.  'Despisest  thoa 
the  riches  of  God's  goodness,  and  forbearance,  and 
longsufl'ering  ;  not  knowing  that  the  goodness  of  God 
leadeth  thee  to  repentance?  Rom.  ii.  -1. 

3.  To  keep  us  from  destruction.  '  The  Lord  is 
longsufl'ering  to  us-ward,  not  wilUng  that  any  should 
perish,'  2  Peter  iii.  9. 

4.  To  bring  us  to  salvation.  'Account  that  the 
longsufl'ering  of  the  Lord  is  salvation,'  2  Peter  iii. 
15. 

These  being  the  ends  which  God  aimeth  at  in  his 
longsufl'ering,  we  that  have  experience  of  this  divine 
property  (as  who  hath  not  ?)  ought  to  have  an  eye  at 
those  ends.     And, 

1.  To  magnify  the  name  of  God,  even  in  and  for 
this  excellent  property. 


i 


Ver.  10.] 


GOUGE  ON  HEBREWS. 


2.  To  endeavour  after  repentance,  and  so  long  as 
<jod  beareth  us  to  renew  our  repentance. 

3.  To  come  out  of  all  those  courses  that  lead  to  de- 
struction. 

4.  To  lay  hold  on  eternal  life  while  we  have  time  so 
to  do. 

In  these  respects.let  us  oft  cast  our  eye  backupon  our 
former  courses.  We  may,  many  of  us,  say,  If  God 
had  not  long  borne  with  me,  I  had  now  been  in  a  most 
woful  plight.  If  God  had  cut  me  off,  and  taken  me 
out  of  this  world  at  such  a  time,  in  such  a  course,  as 
I  then  eagerly  pm'sued,  I  could  have  had  little  or  no 
hope.  But  now,  blessed  be  God,  I  have  better  hope 
that  my  desperate  course  is  made  known  to  me,  I  loathe 
it,  God  hath  given  me  some  measure  of  repentance, 
and  assurance  of  his  favour;  I  dare  cast  my  soul  on 
Jesus  Christ  for  remission  of  sins,  and  reconciliation 
with  God.  I  am  persuaded  that  when  I  die,  I  shall 
be  saved. 

These,  these  are  they  that  have  cause  to  magnify 
the  patience  of  God. 

We  ought  further  in  forbearance,  and  longsuffering, 
to  set  God  before  us,  and  to  endeavour,  as  in  other 
graces,  so  in  this,  to  be  like  unto  God,  Col.  iii.  13, 
Eph.  iv.  32. 

We  may  not  be  hasty  to  take  revenge  upon  every 
offence,  but  rather  try  if,  by  forbearing,  the  wrong-doer 
may  be  bettered.  '  Be  not  overcome  of  evil,  but  over- 
come evil  with  good,'  Rom.  xii.  21. 

Sec.  102.  OJ  the  heinousness  of  sin  continiied  in. 

Verse  10.  Wherefore  I  uas  grieved  idth  that  gener- 
ation, and  said,  They  do  aluay  err  in  their  hearts;  and 
theg  have  not  knoivn  my  ways. 

The  fearful  effect  of  their  sin  is  here  propounded  m 
this  verse,  and  aggravated  in  the  next. 

This  first  particle,  dio,  (see  Chap.  vi.  ver.  1,  Sec.  2). 
Wherefore,  is  not  in  the  psalm,  but  here  fitly  added  by 
the  apostle,  to  set  out  more  distinctly,  both  the  cause 
of  God's  grief,  and  also  the  efl'ect  or  consequence  of  the 
people's  sin.  It  is  the  very  same  that  was  used  before, 
ver.  7,  Sec.  73.  It  giveth  to  understand,  that  long 
continuing  in  sin,  grieveth  God's  Spirit.  Because  they 
tempted  God  forty  years,  therefore  God  was  grieved. 

To  this  purpose  is  this  time  of  Israel's  continuing 
forty  years  to  sin  against  God  oft  pressed,  as  Num. 
sxxii.  13  ;  Amos  v.  25  ;  Acts  vii.  42,  and  xiii.  18. 
This  their  long  continuing  in  sin  is  also  upbraided  as 
a  great  aggravation  thereof,  Exod.  xvi.  28;  Neh.  ix. 
30 ;  Ps.  Ixxviii.  40  ;  Luke  xiii.  34.     For, 

1.  Sin,  the  longer  it  continueth,  the  stronger  it 
groweth,  and  proves  to  be  the  more  daring  and  out- 
facing, and  in  that  respect  the  more  provoking,  Jer. 
xliv.  17. 

2.  Continuance  in  sin  is  a  multiplication  of  sin,  and 
in  that  respect  an  addition  of  more  fuel,  which  mak- 
eth  the  flame  of  the  fire  greater.  Thus  God's  Spirit 
is  more  grieved,  and  his  wrath  more  incensed,  whether 


by  the  same  man  lying  in  one  sin,  or  adding  sin  to 
sin,  or  by  other  men,  children,  or  other  successors, 
treading  in  the  footsteps  of  their  fathers  and  prede- 
cessors. 

This  may  be  a  forcible  motive  to  such  as  have 
sinned  to  repent,  and  not  to  continue  in  sin.  As  con- 
tinuing in  sin  causoth  grief  and  wrath,  so  '  there  is 
joy  in  the  presence  of  the  angels  of  God  over  a  sinner 
that  repeuteth,'  Luke  xv.  10. 

This  also  may  be  a  warning  to  such  as  observe  the 
sins  of  others,  to  take  heed  that  they  hold  not  on  in 
the  same  course,  lest  they  cause  more  grief  and 
wrath. 

Sec.  103.  0/  God's  grieving  at  sinners. 

The  Greek  word  ■Tr^oSM^Siira,  translated  grieved,  is 
emphatical. 

Some  derive  it  from  a  noun,  ox^,  t'ipo,  that  signi- 
fieth  a  bank  of  a  river,  or  a  bunch  in  a  man's  body. 
Thence  cometh  a  simple  verb,  o'/^hh,  yravate  forre, 
which  signifieth  to  take  a  thing  grievously.  For  the 
heart  of  him  who  is  grieved  or  offended,  doth,  as  it 
were,  swell  and  rise  up. 

The  compound  here  used,  ir^ddypma.,  signifieth  to 
be  much  grieved  and  exceedingly  offended. 

There  is  another  Greek  noun,  a%()os,  pondas,  dolor, 
like  to  that  before  mentioned,  differing  only  in  one 
small  letter,  and  signifieth  a  weight  or  grief;  and  a 
verb  thence  derived,  ciy^ki^ai,  j'ondere  premor,  moleste 
fero,  which  signifieth  to  be  pressed  with  a  burden,  or 
to  be  offended. 

Both  notations  or  derivations  of  the  word  here  used 
tend  to  the  same  purpose,  namely,  to  set  out  the 
greatness  of  God's  displeasure,  which  he  took  at  their 
manifold  kinds  of  tempting  him,  and  at  their  long  con- 
tinuing so  to  do. 

The  compound  here  used,  irooaiJiyOisa,  doth  add 
aggravation  to  the  offence  which  God  took  at  his 
people.  It  is  nowhere  else  used  in  the  New  Testa- 
ment, but  here  and  ver.  17.  Yet  by  the  Greek  inter- 
preters of  the  Old  Testament  it  is  frequently  used. 

It  is  used  to  set  out  the  great  grief  and 
which  Rebekah  conceived  at  Esau's  hatred  of  his 
brother,  and  thus  translated,  '  I  am  weary,  ctou-w^- 
Sr/.a.,  of  my  life,'  Gen.  xxvii.  46;  and  penitents 
loathing  themselves  for  their  former  sins,  Ezek.  xxxvi. 
31  ;  and  a  land's  vomiting  out  her  inhabitants  for 
their  monstrous  abominations,  Lov.  xviii.  25. 

The  same  Hebrew  word '  that  is  used  Ps.  xev.  10, 
and  translated  grieved,  is  also  used  Ezek.  xxxvi.  31, 
(the  place  before  mentioned,  and  translated  loathe). 

These  significations  of  this  word  shew  that  it  carri- 
eth  much  emphasis,  and  imports  an  high  degree  of 
God's  displeasm-e. 

Herein  such  passion,  by  way  of  resemblance  for 
teaching's  sake,  is  attributed  to  God,  as  is  incident 
to  parents  and  other  governors,  who,  earnestly  desiring 
'  Dri'iipJ  a  Dip,  nausealitis  vosmelipsos. 


252 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


tho  good  of  those  that  are  under  them,  are  exceedingly 
grieved  and  cfl'cmlcd  when  they  see  them  stubbornly 
run  on  in  destructive  courses,  notwithstanding  all  the 
means  that  have  been  used  to  reclaim  them. 

Under  the  law,  a  parent  that  had  a  stubborn  and 
rebellious  child,  that  regarded  no  admonition,  but  de- 
spised private  correction,  brought  him  forth  to  the 
judges  to  stone  him  to  death,  Dout.  xxi.  18,  etc.  This 
is  a  manifestation  of  very  great  displeasure,  and  much 
aggravates  the  child's  stubborn  disposition.  In  this 
respect  saith  God  to  his  people,  '  0  Ephraim,  what 
shall  I  do  unto  thee  ?  0  Judab,  what  shall  I  do  unto 
thee  ?'  Hosea  vi.  4.  And  our  Lord  Christ,  '  0  Jeru- 
salem, Jerusalem,  how  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not ! '  Mat. 
xxiii.  37. 

This  great  displeasure  of  God  against  his  people's 
obstinacy  is  set  out  to  the  life  in  the  parable  of  the 
vineyard,  Isa.  v.  4,  5  ;  and  of  the  fig-tree,  Luke  xiii.  7. 
The  more  the  good  of  any  is  sought,  the  more  are 
they  grieved  and  ofl'ended  who  in  love  seek  their  good, 
if  their  love  and  the  effects  thereof  be  neglected  and 


This  should  warn  us  to  take  due  notice  of  all  the 
evidences  of  the  kindness  of  God  our  Father,  and  of 
his  care  about  our  good,  that  we  may  make  the  right 
use  of  all,  and  to  fear  lest  by  stubbornness  and  ob- 
stinacy we  provoke  him  to  turn  his  favour  into  dis- 
pleasure, his  love  into  grief  and  offence. 

Sec.  104.   Of  tJicmeaninri  of  this  word  '  fjnieration.' 

The  word  in,  translated  gmcratioii,  doth  in  the 
Hebrew  signify  the  continuance  of  time,  and  it  is  put 
for  the  space  of  a  hundred  years  ;  as  where  God  saith 
'  in  the  fourth  generation,'  Gen.  xv.  16.  The  Lord 
before  had  made  mention  of  four  hundred  years  ;  this 
fourth  generation  was  the  last  hundred  of  those  four 
hundred. 

The  Greek  word,  yina,  here  used,  is  derived  from 
a  verb,  ytnuta,  flinno,  that  signifieth  to  heifct  ;  and  it 
signifieth  sometimes  a  multitude  of  people,  and  so  is 
translated  a  uaiion,  in  which  there  useth  to  be  mul- 
titudes of  people  :  as  where  a  multitude  of  impious 
ones  arc  called  '  a  perverse  nation,'  Philip,  ii.  15;  and 
sometimes  for  a  continuance  of  people,  or  a  succession 
of  one  after  another,  as  where  mention  is  made  of 
fourteen  generations,  Mat.  i.  17 ;  and  where  it  is  said, 
'  This  generation  shall  not  pass,'  Mat.  xxiv.  34. 

Tho  word,  as  hero  used,  may  include  both  these 
significations,  which  do  aggravate  tho  wretched  dis- 
position of  that  people  in  these  two  respects : 

1.  In  that  they  all  conspired  together  in  their  sins 
except  a  few.  Thus  doth  Christ  aggravate  the  sin  of 
the  people  in  his  time,  in  that  they  all  rejected  him 
and  his  ministry,  and  thereupon  saith  that  '  the  men 
of  Nineveh,  and  the  queen  of  the  south,  shall  rise  up  in 
judgment  with  this  generation,'  Mat.  xii.  41,  42,  that 


is,  with  the  whole  nation.  Plagues  that  infect  a  whole 
city  are  counted  great  judgments  ;  a  leprosy  that 
spreadeth  itself  over  a  man's  whole  body  is  counted  a 
grievous  malady ;  so  a  poison  that  infecteth  all  the 
blood  in  a  man's  body.  In  like  manner,  contagious 
sins  that  infect  a  whole  nation  are  detestable  sins. 
By  this  did  Daniel  aggravate  the  sins  of  the  Israelites 
that  were  carried  captive  into  Babylon,  and  justify 
God's  severe  judgment  upon  them  ;  for,  saith  he, 
'  All  Israel  have  transgressed,  therefore  the  curse  is 
poured  upon  us,'  Dan.  ix.  11. 

Consent  of  multitudes  in  sin  is  so  far  from  extenu- 
ating it,  as  it  doth  the  more  aggravate  it.  Wherefore, 
'  if  sinners  entice  thee,  consent  thou  not,'  Prov.  i.  10. 

2.  This  word  f/cneniiion  doth  aggravate  their  sin, 
in  that  it  implieth  a  continuance  therein,  as  was 
shewed  ver.  9,  Sec.  95,  even  from  parents  to  chil- 
dren. 

The  apostle  doth  fitly  add  a  relative,  exI/vji,  this, 
which  is  not  in  the  Hebrew,  to  demonstrate  what  kind 
of  people  he  speaks  of,  even  those  which  lived  in  the 
wilderness,  and  saw  the  mighty  works  of  God.  With 
them  therefore,  in  particular,  is  God  grieved  who  do 
provoke  God. 

Sec.  105.   Of  God's  comphiimnff  of  people. 

This  phrase,  xa;  eJtov,  and  said,  being  applied  to 
God,  implieth  a  complaint,  and  that  on  God's  part ; 
for  he  w.as  so  much  and  so  long  provoked  by  his  people, 
as  he  was  forced  to  complain  of  them. 

God's  complaints  of  his  people  are  in  other  places 
more  expressly  and  emphaticallv  set  out,  as  Num. 
xiv.  11,  27  ;  Dcut.  xxxii.  29;  Ps".  Ixxxi.  11,  13;  Isa. 
xlviii.  18  ;  Mat.  xxiii.  37. 

His  fatherly  afl'ection  towards  his  people  forceth 
him  thus  to  do.  When  a  father  seeth  his  son  run 
headlong  into  desperate  courses,  from  which  he  will 
by  no  means  be  restrained,  he  useth  to  complain  of 
his  foolish  and  perverse  disposition. 

That  which  is  noted  to  accompany  God's  complaint, 
namely,  great  wrath  and  sore  vengeance,  ver.  ll,  and 
in  the  places  before  quoted,  is  a  forcible  inducement 
to  move  us  carefully  to  avoid  all  such  courses  as  may 
give  occasion  to  God  to  complain  of  us. 

Is  not  he  the  God  of  our  being,  life,  preservation, 
I  comfort,  confidence,  and  eternal  salvation  ?  Shall  we 
I   then  make  him  to  complain  of  our  ungi-aciousness  '? 

Oh  remember  what  he  is,  what  he  hath  done  for 
thee,  what  thou  ma3-est  further  expect  from  him,  and 
thereupon  set  thyself  so  to  please  him  in  all  things, 
that  he  may  never  repent  of  what  he  hath  done  for 
thee,  but  rather  delight  in  doing  more,  and  continuing 
to  be  ever  kind  unto  thee. 

Sec.  lOG.  Of  the  meaning  of  these  words,  '  ihey  do 
ahintj  err  in  their  hear!.' 

The  matter  of  God's  complaint  is  set  out  in  two 
particulars:  1,  their  stubbornness ;  2,  their  ignorance. 


Ver.  lO.J 


GOUGE  ON  HEBREWS. 


253 


The  former  is  thus  expressed,  an  TXaiuvrai  rri 
xa^dicf,  '  they  do  alway  err  in  their  hearts.'  The  He- 
brew thus,  Dn  33?  *yn  DV,  'it  is  a  people  that  do  err 
in  their  heart.' 

Though  there  be  some  diflerence  in  words  betwixt 
the  Hebrew  and  Greek,  yet  the  sense  is  the  same  in 
both;  for  this  Hebraism,  'Vn  Dy,  'a  people  erring,' 
signifieth  a  continuance  in  a  thing.  It  is  a  participle 
of  the  present  tense, ^  and  intendeth  a  present  being 
to  be  so  and  so,  as  it  hath  been  before. 

The  Greek  translators,  to  express  the  emphasis  of 
that  Hebraism  in  their  own  dialect,  add  this  adverb, 
dii,  cdtrai/s. 

The  word  DV,  translated  people,  is  of  the  singular 
number;  but  it  is  a  collective  word,  and  compriseth 
many  under  it.  It  signifieth  a  multitude  of  persons  ; 
therefore  the  Greek  translators  use  the  plural  number, 
TXai/iDvra;,  '  they  do  err.' 

The  apostle,  in  both  these  diversities,  followeth  the 
Septuagint.     Of  the  LXX,  see  Chap  i.  6,  Sec.  72. 

The  verb  translated  err  is  of  the  passive  voice. 

The  active,  <!rXava.u,  seducn,  signifieth  to  seduce  or 
deceive,  as  Mat.  xxiv.  4,  5,  11. 

The  passive,  TX«rao/xa/,  signifieth  to  err,  Mat. 
xxii.  29,  rrXaw.aO',  erratis  ;  for  they  that  err  are  de- 
ceived by  themselves  or  others. 

Both  the  Hebrew,  nvn,  and  Greek  words,  TXavaffiJa;, 
are  applied  to  silly  sheep,  which  go  astray  from  the 
rest  of  the  flock,  and  from  their  shepherd,  and  so  fall 
into  many  dangers,  Isa.  liii.  G,  Mat.  xviii.  12,  13. 

The  folly  of  those  who  go  astray  out  of  the  ways  of 
God,  and  wander  in  the  ways  of  wickedness,  is  set 
out  to  the  life. 

To  aggravate  their  sin  the  more,  the  ground  thereof 
is  thus  declared,  zfj  xa^Sla,  in  heart.  This  relative 
their  is  not  unfitly  added  by  our  English,  to  shew  that 
their  own  evil  disposition  caused  them  to  go  astray. 

Of  the  heart,  and  of  the  diverse  significations  thereof, 
see  ver.  8,  Sec.  79. 

Heart  is  here  put  for  the  iriU. 

Men  may  be  said  to  err  three  ways : 

1.  In  the  mind  or  understanding.  So  did  they  of 
whom  the  prophet  saith,  '  They  that  erred  in  spirit 
shall  come  to  understanding,'  Isa.  xxix.  24.  The 
latter  clause  declares  the  meaning  of  the  former,  and 
shews,  that  by  erring  in  spirit,  he  means  erring  in 
understanding.  And  Christ,  where  he  saith,  '  Ye  do 
err,  not  knowing  the  Scriptures,'  Mat  xxii.  29,  shew- 
eth  that  he  meaneth  erring  in  knowledge. 

2.  In  will  or  heart ;  for  the  Scripture  doth  oft  put 
these  one  for  another.  This  is  here  especially  meant, 
and  of  it  we  shall  speak  more  in  the  next  section. 

3.  In  the  life  and  actions  of  men.  To  this  pur- 
pose saith  the  wise  man,  'He  is  in  the  way  of  life 
that  kcepeth  instruction  ;  but  he  that  refuseth  reproof, 
erreth,'  Pro  v.  x.  17. 

'  *J133.  Benoni.  rarlicipium prccsens,  medium  inter  per- 
fectum  etfuturum. 


The  former  clause  sheweth,  that  the  erring  which 
he  speaketh  of,  is  in  the  way  and  course  of  a  man's 
life.  To  this  purpose,  saith  the  apostle,  '  they  have 
forsaken  the  right  way,  and  are  gone  astray,'  2  Peter 
ii.  15,  or  erred,  viz.  out  of  the  right  way. 

The  first  kind  of  error,  is  ignorance. 

The  second,  wilfulness. 

The  third,  rebellion. 

Sec.  107.  Of  wilfulness,  aijgravating  sin. 

The  erring  in  heart  here  intended,  is  such  perverse- 
ness  of  will  as  made  them  depart  from  the  ways  of  the 
Lord,  and  stubbornly  oppose  against  him.  See  Chap. 
X.  2G,  Sec.  88. 

This  is  it  that  much  grieved  the  Lord,  and  forced 
him  to  complain  against  them.  Of  God's  complain- 
ing, see  See.  105. 

Of  sinners'  wilfulness  and  stubborness.  Wisdom 
complains,  Prov.  i.  24,  25  ;  and  God  himself,  Isa. 
i.  4,  5.  And  he  tells  his  prophet,  '  that  they  are 
impudent  and  hard-hearted,'  Ezek.  iii.  7. 

This  wilfulness  makes  men  refuse  and  reject  the 
means  which  God  affords  for  their  good,  and  brings 
them  into  an  incurable  condition,  Prov.  i.  24-26. 

How  earnest  should  we  be  in  beating  down  our  stout 
stomachs  and  proud  hearts.  Such  hearts  are  in  us  all 
by  nature,  but  much  increased  by  our  own  perverseness. 
Think  how  little  thou  gaiuest  thereby.  It  is  the  al- 
mighty God  against  wnom  thou  standest  out :  '  He 
with  the  froward  will  shew  himself  froward,  Ps. 
sviii.  26.  Observe  how  parents  deal  with  stubborn 
children  ;  they  will  make  them  feel  the  smart  of  their 
wilfulness.  Is  it  safe  for  the  earthen  pot  to  dash 
itself  against  the  iron  pot  ? 

Pray  to  God  to  give  thee  a  heart  of  flesh,  which  may 
be  afl'ected  with  his  mercies,  tremble  at  his  judgments, 
and  melt  at  his  word.  Pray  that  thy  will  may  be 
made  pliable  to  God's  will.  To  this  we  ought  to 
give  the  more  diligence,  because  it  is  very  hardly 
rooted  out,  as  the  phrase  next  to  be  spoken  of 
sheweth. 

Sec.  108.   Of  the  danr/er  of  wilfulness. 

The  Hebrew  phrase,  whereby  the  wilfulness  of  the 
aforesaid  persons  is  set  out  word  for  word,  is  this, 
'Jjn  DV,  a  people  errinij.  They  are  so  given  to  err  as  they 
will  not  be  drawn  from  it ;  they  will  still  remain  such 
as  they  are,  and  never  reclaim  it.  Witness  Pharaoh 
and  his  servants,  Exod.  ix.  31.  Witness,  as  these 
Israehtes  in  the  wilderness,  so  others  after  them  : 
'  God  set  watchmen  over  them,  saying.  Hearken  to 
the  sound  of  the  trumpet ;  but  they  said.  We  will  not 
hearken,'  Jer.  vi.  17.  Witness  especially  the  Jews 
in  Christ's  time,  of  whom  it  is  said,  '  Though  Jesus 
had  done  many  miracles  before  them,  yet  they  believed 
not  on  him,'  John  xii.  37.  And  of  the  Jews  in  the 
apostles'  time  it  is  said,  that  '  They  were  filled  with 
envy,  and  spake  against   those   things   which   were 


GOUGE  ON  HEBREWS. 


[ClIAP.  III. 


Bpokon  by  Paul,  contradicting  and  blaspheming,'  Acts 
xiii.  45. 

■  Wilfulness  takes  away  all  spiritual  sense,  and  ex- 
ceedingly hardcneth  men's  hearts,  so  as  no  sufficient 
means  can  bo  used  to  mollify  them,  and  to  alter  this 
their  evil  disposition. 

How  should  this  more  us  to  take  heed  of  giving 
any  way  to  this  wilful  and  stubborn  disposition.  It 
is  a  bitter  root.  We  ought  not  to  sufl'er  '  any  root  of 
bitterness  to  spring  up  and  trouble  us,'  Heb.  xii.  15. 

Sec.  109.   Of  sin  aggravated  by  continuing  therein. 

This  adverb,  dd,  aheay,  intendeth  a  long  continu- 
ance in  sin ;  and  it  is  here  brought  in  as  a  further 
aggravation  of  the  sin  of  the  Israelites  in  the  wilder- 
ness. By  this  circumstance  doth  Stephen  aggravate 
both  their  sin,  and  also  the  sin  of  their  successors, 
Baying,  '  Ye  do  always  resist  the  Holy  Ghost,'  Acts 
■vii.  51.  And  the  lying  disposition  of  the  Cretians  is 
thus  aggravated,  '  The  Cretians  are  always  liars,' 
Titus  i.  12.  This  kind  of  aggravation  is  frequently 
Bet  out  under  this  expostulatory  phrase,  '  how  long,' 
as  Num.  xiv.  11,  22,  27  ;  1  Kings  xviii.  21  ;  Ps. 
iv.  2;  Jer.  iv.  14.     See  Sec.  102.  '^ 

Sin  is  of  an  increasing  nature.  Though  at  first  it 
may  seem  to  be  but  as  a  gi'ain  of  mustard-seed,  yet 
by  long  gi-owing  it  may  come  to  be  as  the  greatest  of 
trees,  that  cannot  be  bowed  nor  rooted  up. 

A  strong  incitation  this  is  to  such  as  have  long  run 
on  in  sin,  at  length  to  repent,  and  return  to  their 
Father,  as  the  prodigal  did.  By  repentance  mercy 
may  be  obtained,  but  obstinacy  and  impenitency  im- 
plungeth  into  utter  destruction.  Well  observe  God's 
pithy  expostulation  with  Israel,  '  As  I  live,  saith  the 
Lord  God,  I  have  no  pleasure  in  the  death  of  the 
wicked ;  but  that  the  wicked  turn  from  his  way  and 
live  :  turn  ye,  turn  ye  from  your  evil  ways  ;  for  why 
will  ye  die,  0  house  of  Israel  ?'  Ezek.  xsxiii.  11.  On 
the  other  side,  Christ  hath  with  a  strong  asseveration 
averred  twice  together  this  doom,  '  Except  ye  repent, 
ye  shall  all  perish,'  Luke  xiii.  3,  5.  A  man,  by  an 
'  impenitent  heart,  treasureth  up  unto  himself  wrath 
against  the  day  of  wrath,'  Rom.  ii.  5. 

Sec.  110.   Of  God's  u-aijs. 

Hitherto,  of  the  first  part  of  God's  complaint,  which 
was  of  their  stubbornness,  see  Sec.  lOG.  The  other 
part  is  their  ignorance,  thus  set  down,  '  And  they  have 
not  known  my  ways.' 

This  their  ignorance,  as  it  is  a  distinct  sin  in  itself, 
80  it  was  the  cause  of  the  former  sin  ;  whereupon 
some  turn  this  copulative  and  (as  it  is  in  the  Hebrew,  ^), 
and  adversative  hut  (as  it  is  in  Greek,  b'l),  into  a  causal 
for. 

Here  we  are  to  consider  two  points  : 

1.  What  are  the  ways  of  God. 

2.  How  their  not  knowing  of  them  was  an  aggrava- 
tion of  their  sin. 


A  uag,  oini,  is  that  course  wherein  one  walketh. 

The  Hebrew  verb  TTl,  cakarit,  whence  this  word 
icay  is  derived,  signifieth  to  tread  upon  ;  as,  '  Thou 
shalt  tread  the  olives,'  Micah  vi.  15;  'And  I  will 
tread  them  in  mine  anger,'  Isa.  Ixiii.  3. 

The  Greek  word  translated  imy,  is  derived  from  a 
verb  which  signifieth  to  go.'  According  to  both  these 
derivations,  a  way  is  that  whereon  one  treads,  or 
wherein  he  goeth. 

It  is  attributed  unto  God  metaphorically,  and  that 
in  two  respects  : 

1.  Actively  ;  setting  out  that  way  wherein  God  him- 
self walks. 

2.  Relatively  ;  intending  that  way  wherein  he  wotild 
have  us  to  walk. 

1.  Of  the  former  kind  there  are  two  sorts  : 

(1.)  God's  secret  way.  This  is  his  unsearchable 
counsel.  Hereof  saith  the  apostle,  '  How  unsearchable 
are  his  judgments,  and  his  ways  past  finding  out !' 
Rom.  xi.  33.  And  God  himself  by  his  prophet  thus, 
'  My  ways  are  higher  than  your  ways,  and  my  thoughts 
than  your  thoughts,'  Isa.  Iv.  9. 

(2.)  His  manifest  way.  Under  this  in  special  are 
contained  his  works,  whereby  he  declares  himself  and 
his  divine  properties  unto  us,  as  power,  wisdom,  truth, 
mercy,  justice,  wrath,  &c.  In  reference  hereunto,  thus 
saith  Moses  of  God,  '  He  is  the  rock,  his  work  is 
perfect  ;  for  all  his  ways  are  judgment :  a  God  of 
truth,  and  without  iniquity  ;  just  and  right  is  he,' 
Deut.  xxxii.  4.  In  reference  also  hereunto,  the 
psalmist  thus  saith,  '  The  Lord  is  righteous  in  all  his 
ways,  and  holy  in  all  his  works,'  Ps.  cxlv.  17. 

2.  The  ways  wherein  God  would  have  us  to  walk 
are  his  precepts,  whereof  thus  saith  the  psalmist : 
'  Shew  me  thy  ways,  0  Lord ;  teach  me  thy  path.' 
'  The  Lord  will  teach  sinners  in  the  way  ;  and  the 
meek  he  will  teach  his  way,'  Ps.  xxv.  4,  8,  9  ;  Isa. 
ii.  3.  And  God  himself  thus  saith,  '  Oh  that  my 
people  had  hearkened  unto  me,  and  Israel  had  walked 
in  my  ways  I'  Ps.  Ixxxi.  13. 

The  two  latter  kinds  of  ways  are  here  especially 
meant,  namely,  his  works  and  his  precepts. 

The  works  of  God  are  styled  his  ways,  because  we 
may  see  him,  as  it  were,  walking  therein  ;  for  by  his 
works  we  may  discern  the  footsteps  of  his  properties 
and  providence  :  '  They  have  seen  thy  goings,  0  God, 
even  the  goings  of  my  God,'  Ps.  Ixviii.  24.  By  the 
goings  of  God,  are  meant  the  distinct  acts  of  the 
divine  providence.  Where  it  is  said  to  God,  '  Thy 
way  is  in  the  sea,  and  thy  path  in  the  great  waters,' 
reference  is  had  to  God's  manifestation  of  his  power, 
wisdom,  mercy,  and  justice,  in  dividing  the  Red  Sea 
for  the  Israelites  to  pass  through  it,  and  overwhelming 
their  enemies  thereby,  Ps.  Isxvii.  19. 

In  this  respect,  that  God's  works  are  ways  wherein 
he  may  be  seen  walking,  it  is  our  duty, 

1.  To  understand  the  ways  of  God,  so  far  as  he  is 
'   'liii  derivatus  ab  i*  vado. 


Ver.  10.] 


GOUGE  ON  HEBREWS. 


pleased  to  walk  in  tliem,  and  to  make  them  known  to 
us.  Thereby  he  shews  himself  to  be  such  a  God  as 
none  can  be  imagined  to  be  like  unto  him  ;  so  as  we 
ma.y  saj'  unto  him,  'How  terrible  art  thou  in  thy 
works  !'  Ps.  Ixvi.  3  ;  '  Among  the  gods  there  is  none 
like  unto  thee,  0  Lord  ;  neither  are  there  any  works 
like  unto  thy  works,'  Ps.  Ixxxvi.  8. 

2.  To  acknowledge  the  equity  and  righteousness  of 
God's  ways  :  '  The  Lord  is  righteous  in  all  his  ways, 
and  holy  in  all  his  works,'  Ps.  exlv.  17.  This  is  it 
whereabout  God  makes  with  the  Israelites  this  vehe- 
ment expostulation,  and  that  again  and  again  :  '  Hear 
now,  0  house  of  Israel,  Is  not  my  way  equal  ?  are  not 
your  ways  unequal  ?'  Ezek.  xviii.  25,  29,  and  xxxiii. 
17,  20.  To  impeach  God's  ways  of  iniquity  is  an 
high  degree  of  blasphemy. 

3.  To  admire  and  magnify  the  Lord  in  his  ways  : 
'  All  the  kings  of  the  earth  shall  praise  tbee,  O  Lord. 
Yea,  they  shall  sing  in  the  ways  of  the  Lord,'  Ps. 
cxxsviii.  4,  5.  Much  is  this  duty  pressed  in  and  under 
the  title  of  God's  works  :  '  I  will  praise  thee,  0  Lord, 
with  my  whole  heart :  I  will  shew  forth  all  thy  mar- 
vellous works,'  Ps.  ix.  1  ;  '  Many,  0  Lord  my  God, 
are  thy  wonderful  works  which  thou  hast  done,'  Ps. 
xl.  5. 

God's  precepts  are  frequently  styled  his  ways.  To 
demonstrate  this  more  clearly,  this  epithet  uay  is  oft 
joined  with  God's  precepts  and  commandments.  Thus 
prayeth  David  :  '  Make  me  to  understand  the  vciij  of 
thy  precepts  ;'  '  Teach  me,  0  Lord,  the  way  of  thy 
statutes  ;'  '  Make  me  to  go  in  the  path  of  thy  com- 
mandments.' And  thus  he  professeth,  '  I  will  run  the 
icfl)/  of  thy  commandments,'  Ps.  cxix.  27,  32,  33,  35. 

God  by  his  precepts  doth  declare  unto  men  how  they 
should  carry  themselves  towards  him  and  towards  one 
another  ;  so  as  they  are  as  a  way  for  them  to  walk  in, 
to  observe  and  to  do  them. 

God's  precepts  are  not  for  mere  speculation,  but  for 
practice.     It  is  the  proper  use  of  a  way  to  walk  in  it. 

Of  practising  God's  commandments,  see  The  Saints' 
Sdcrijice,  on  Ps.  cxvi.  9,  sec.  59. 

Sec.  111.   Of  iijnorance  arigravaling  a  sin. 

That  which  is  here  set  down  of  the  Israelites'  not 
knowing  God's  ways,  is  set  down  by  way  of  aggrava- 
tion. We  must  therefore  here  consider  in  what  re- 
spect ignorance  may  be  an  aggravation  ;  for  Christ 
makes  it  a  matter  of  extenuation,  saying,  '  He  that 
knew  not,  and  did  commit  things  worthy  of  stripes, 
shall  be  beaten  with  few  stripes,'  Luke  xii.  48.  Upon 
this  ground  Christ  thus  prayed  for  sundry  of  the  Jews, 
'  Father,  forgive  them  ;  for  they  know  not  what  they 
do,'  Luke  xxiii.  34.  An  apostle  also  doth  herein  ex- 
tenuate the  sin  of  the  Jews,  in  that  they  did  it  through 
ignorance.  Acts  iii.  17  ;  and  Paul  sets  it  down  as  an 
occasion  of  the  mercy  which  he  found,  1  Tim.  i.  18. 

To  clear  the  point  in  hand  more  fully,  it  is  meet 
distinctly  to  set  down  the  kinds  of  not  kno\ving. 


Men  may  be  said  not  to  know  simply  or  relatively. 

1.  Simply,  when  there  is  in  them  a  mere  want  of 
knowing  such  and  such  a  thing.'  This  is  called 
nescience  ;  and  it  is  blameless  and  without  sin  in  three 
cases  : 

(1.)  When  it  is  of  things  which  cannot  be  known  ; 
as  the  perfection  of  God's  excellencies  :  '  Canst  thou 
by  .searching  find  out  God  ?  canst  thou  find  out  the 
Almighty  unto  perfection  ?'  Job  xi.  7  ;  '  God  dwelleth 
in  the  light  which  no  man  can  approach  unto  ;  whom 
no  man  hath  seen  nor  can  see,'  1  Tim.  vi.  16  ;  'There 
shall  no  man  see  God  and  live,'  Exod.  xxxiii.  20. 

(2.)  When  it  is  of  things  that  are  not  to  be  known ; 
as  God's  secret  counsels  :  '  The  secret  things  belong 
unto  the  Lord  our  God  ;  but  those  things  which  are 
revealed  belong  unto  us,'  Dent.  xxix.  29.  Thus  it  is 
said  of  the  day  of  judgment,  '  Of  that  day,  and  that 
hour,  knoweth  no  man,  no,  not  the  angels  which  are 
in  heaven,  neither  the  Son,'  Mark  xiii.  32. 

(3.)  Of  such  things  as  are  not  meet  or  fit  to  be 
known.  In  this  respect  Christ  saith  to  his  disciples, 
'  It  is  not  for  you  to  know  the  times  or  the  seasons, 
which  the  Father  hath  put  in  his  own  power,'  Acts 
i.  7. 

2.  Relatively,  men  are  said  not  to  know,  in  refer- 
ence to  such  knowledge  as  they  might  or  should  have. 
This  is  properly  called  ignorance. 

Ignorance  is  a  privation  of  knowledge. 

Now  a  privation  presupposeth  a  contrary  habit  of 
that  which  one  hath  had,  or  is  capable  of  having  ;  as 
blindness  presupposeth  sight  in  him  that  is  blind,  or 
at  least  such  a  subject  as  was  capable  of  sight.  A 
man  that  never  had  sight  may  be  said  to  be  blind, 
John  ix.  1,  because  he  was  capable  of  sight. 

Ignorance  thus  properly  taken  is  simple  or  wilful. 

Simple  ignorance  is  in  two  cases. 

1.  When  means  are  not  afforded  to  know  what  we 
ought  to  know.  In  this  respect  the  apostle  saith  of 
the  times  wherein  the  Gentiles  wanted  means  of  know- 
ledge, '  The  times  of  this  igiiorance  God  winked  at,' 
Acts  xvii.  80.  This  kind  of  ignorance  is  sinful ;  and 
that  because  God  at  first  gave  man  ability  to  know 
whatsoever  was  meet  for  him  to  know.  That  men 
after  Adam's  fall  knew  not  their  duty,  it  was  their  own 
fault. 

2.  When  means  afforded  are  too  slightly  used  to 
find  out  the  true  case  of  a  thing.  The  ignorance  which 
Abimelech  had  about  Sarah  to  be  the  wife  of  Abraham 
was  a  simple  ignorance,  because  he  was  deceived  by 
Abraham's  speech.  Gen.  xx.  5,  yet  was  it  sinful,  in 
that  it  was  possible  for  him  to  have  found  out  the 
truth  of  that  case,  if  he  had  used  his  utmost  endeavour. 

Simple  ignorance  in  both  the  fore-mentioned  cases 
may  be  either  of  the  law,  or  of  a  fact.  ^ 

'  Ignorantia*  dicit  simplicem  scientise  negationem.  Iguo- 
rantia  importat  scientiso  privationera. — Th.  Aquin.  sum. 
Theol.  pri.  2d  Quest.  76,  Art.  2.     [*  Qu.  '  nescientia '? — Ed.] 

'  Ignorantia  juris  vol  facti. 


UOUCiE  OX  HKBUEWi 


[CUAF.  III. 


The  former  is  the  more  general,  and  the  more 
blameable.  Wc  say  of  the  laws  of  a  land,  that  every 
one  should  know  the  law  ;  and  that  ignorance  thereof 
excuselh  no  subject  that  liveth  under  that  law.  Much 
more  are  all  bound  to  know  the  law  of  God  ;  because 
that  law  was  first  wrilteu  in  man's  heart,  Rom.  ii.  15. 
Christ  saith  of  the  servant  that  knew  not  his  master's 
will,  and  did  commit  things  contrary  thereunto,  that 
he  shall  be  beaten.  A  master's  will  made  known,  is 
a  law  to  his  servant ;  though  one  particular  servant 
know  it  not,  yet  is  ho  not  excused  thereby  from  blame 
and  punishment,  Luke  xii.  48. 

The  latter,  which  is  ignorance  of  a  fact,  is  more 
special  respecting  some  particular  branches  of  the 
law.  As  Paul's  persecuting  Christians.  He  knew 
that  blasphemy,  persecution,  and  oppression  in  gene- 
ral were  sins  against  the  law ;  so  that  there  was  not 
ignorance  of  the  law  in  him.  But  to  blaspheme  the 
name  of  Christ,  to  persecute  and  oppress  Christians, 
which  were  particular  facts,  he  knew  not  to  be  sin  ; 
for  he  saith,  '  I  verily  thought  with  myself,  that  I 
ought  to  do  many  things  contrary  to  the  name  of 
Jesus,'  Acts  xxvi.  9.  So  as  this  was  ignorance  of 
such  and  such  facts.  Christ  saith  in  the  like  case, 
'  They  which  liill  you  will  think  they  do  God  service,' 
John  xvi.  2. 

Simple  ignorance  in  the  several  kinds  thereof  may 
extenuate  sin,  Luke  xii.  48. 

Wilful  ignorance  is  in  two  other  cases  : 

1 .  When  means  afforded  for  knowledge  are  neglected ;' 
as  the  Israelites,  who  inquired  not  at  the  ark  which 
they  had  among  them,  in  the  days  of  Saul,  1  Chron. 
xiii.  3,  too  much  neglected  the  means  which  God  af- 
forded, of  knowing  his  will.  In  this  respect,  the  sins 
which  they  committed  upon  ignorance  of  God's  will, 
were  sins  of  wilful  ignorance.- 

2.  When  means  afibrded  are  rejected.  This  is  it 
which  Christ  thus  layeth  to  the  charge  of  the  Jews, 
'  How  often  would  I  have  gathered  thy  children  toge- 
ther, and  ye  would  not !'  Mat.  xxiii.  37. 

In  these  respects  ignorance  may  be  said  to  be  vo- 
luntary. 

1.  indirectly:  when  one,  by  reason  of  pains,  or 
other  employments,  neglecteth  to  learn  that  which 
might  restrain  him  from  sin.  To  this  tends  that  rea- 
son which  Jeroboam  rendered  to  keep  the  Israelites 
from  going  np  to  the  temple,  to  be  instructed  there  in 
the  will  of  God.  '  It  is  too  much  for  you  to  go  up 
unto  Jerusalem,'  1  Kings  xii.  28.  To  the  same  pur- 
pose tend  the  excuses  which  they  made  that  refused 
to  go  to  the  king's  snpper.  One  pretended  his  ground 
which  ho  had  bought ;  the  other  his  yoke  of  oxen, 
Luke  xiv.  18,  19. 

'  Ignorantia  est  voliintaria:  vol  directe,  sicut  cum  aliquis 
gludiosd  vult  nescire  aliqua  ut  liboriua  pcccet:  Vol  indirecte, 
sicut  cum  aliquis  propter  laborem,  vel  propter  alius  occiipa- 
tinnos,  net;ligit  addiscere  id  per  quod  a  peccato  retralieretur. 
T.  Aquin.  Sum.  Theol.  prim.  '2d  guml-  70.  Art.  8. 


2.  Directly:  when  one  will  purposely  be  ignorant  of 
his  duty,  for  this  very  end,  that  he  may  more  freely  go 
on  in  his  sin  ;  as  the  Jews,  which  gave  this  answer  to 
the  prophet  of  the  Lord,  '  As  for  the  words  that  thou 
hast  spoken  to  us  in  the  name  of  the  Lord,  we  will 
not  hearken  unto  thee  :  but  we  will  certainly  do  what- 
soever goeth  forth  out  of  our  own  mouth,'  &c.,  Jer. 
xliv.  10,  17. 

The  former  of  these  is  so  far  from  extenuating  of 
sin,  as  it  causeth  some  aggravation  thereof. 

The  latter  doth  out  of  measure  aggravate  the  sin. 

Ignorance  properly  taken  is  a  sin.  See  Chap.  v. 
2,  Sec.  10. 

The  ignorance  comprised  in  these  words,  '  They 
have  not  known  my  ways,'  is  wilful  ignorance,  and 
that  not  only  in  the  indirect  kind,  but  also  iu  the 
direct.  It  was  an  affected  ignorance,  most  wilful, 
and  therefore  it  is  here  well  set  down  as  a  great  ag- 
gravation. Of  their  wilfulness  iu  sinning  against  God, 
see  Sec.  107. 

Sec.  112.  Of  the  danijcr  and  dnmnrie  of  iijnorance. 
That  which  hath  been  noted  of  ignorance  aggravat- 
ing sin,  shews,  that  the  position  of  papists  concerning 
ignorance  to  be  the  mother  of  devotion,  is  a  most 
absurd  position.  I  would  demand.  Whether  devo- 
tion be  a  good  thing  or  no  ?  If  good,  IIow  can  it  be 
the  child  of  such  an  evil  as  ignorance  is  ?  Can  sweet 
water  come  from  a  salt  spring?  James  iii.  12.  Who 
can  bring  a  clean  thing  out  of  an  unclean  thing  ?  Not 
one,  Job  xiv.  4.  Surely  the  devotion  which  is  pre- 
tended to  come  from  ignorance  is  mere  superstition, 
or,  which  is  worse,  idolatry.  '  When  you  knew  not 
God,  j'ou  did  service  unto  them  which  by  natui-e  are 
no  gods,'  Gal.  iv.  8. 

It  is  also  made  by  the  Holy  Ghost  the  mother  of 
self-conceit,  Rom.  x.  8  ;  of  contempt  of  holy  things, 
Jude  10;  of  lust,  1  Thes.  iv.  11  ;  of  murder,  Luke 
xxiii.  24  ;  of  all  manner  of  sin,  1  Tim.  i.  13.  Expe- 
rience sheweth,  that  where  there  is  no  knowledge, 
there  is  little  conscience.  Of  the  heinousness  of  igno- 
rance, see  Tlie  Whole  Armour  oJ'God  on  Eph.  vi.  17, 
sec.  24. 

They  savour  too  rank  of  that  popish  error,  who 
think  that  much  knowledge  is  not  fit  for  common 
people  ;  and  thereupon  do  what  they  can  to  suppress 
frequent  and  powerful  preaching. 

Hereby  it  further  appears,  that  it  is  a  most  woful 
plight  wherein  most  people  lie  ;  and  those  not  only 
savages,  pagans,  Turks,  Jews,  papists,  but  also  the 
common  sort  of  protestants.  For  ignorance  blindeth 
the  minds  of  most ;  which  makes  thorn  so  provoke 
God  as  they  do.  The  devils  are  said  to  be  the  '  go- 
vernors of  the  darkness  of  this  world,'  Eph.  vi.  12. 
Who  (!an  be  meant  by  darlcne^a,  but  blind  and  igno- 
rant persons  ?  such  as  '  the  god  of  this  world'  is  said 
to  have  '  blinded,'  2  Cor.  iv.  4.  No  marvel  that  Satan 
ruloth  over  such,  for  they  cannot  discern  his  power, 


Ver.  11.] 


GOUGE  ON  HEBREWS. 


257 


malice,  subtlety,  sedulity,  and  mischievous  enterprises. 
When  the  troops  of  S_vria  were  smitten  with  blindness, 
they  were  easily  led  into  the  midst  of  their  enemies, 
2  Kings  vi.  18,  19,  &c.  So  ignorant  persons  are 
easily  drawn  into  Satan's  power.  Consider  the  case 
of  a  blind  man,  how  ready  he  is  to  wander  out  of  his 
way,  to  stumble  at  this  stone,  to  rush  against  that 
post,  to  fall  into  any  pit  or  pond  :  such  is  the  case  of 
an  ignorant  man. 

The  sin  of  ignorance,  therefore,  is  a  sin  for  which 
ignorant  persons  ought  to  be  deeply  humbled,  as  for 
a  disgraceful  and  dangerous  sin,  and  withal  earnestly 
to  crave  pardon  for  this  sin.  The  sacrifices  that  were 
offered  under  the  law  for  ignorance,  Lev.  xv.  27,  &c., 
afford  good  ground  for  performing  this  duty. 

It  is  a  vain  conceit  that  many  have,  that  their  igno- 
rance will  be  a  sufficient  plea  against  divine  judgment. 
Where  Christ  aggravateth  sins  against  knowledge,  he 
concludeth,  that  they  also  who  sin  in  ignorance  shall 
be  beaten,  Luke  xii.  48.  Though  some  kind  of  igno- 
rance may  somewhat  extenuate  a  sin,  yet  no  igno- 
rance of  that  which  a  man  may  and  should  know,  can 
make  him  blameless. 

It  concerns  all  that  have  power  over  others  to  do 
■what  they  can  to  bring  men  to  knowledge  of  God's 
ways,  lest,  for  not  knowing  them,  they  provoke  God's 
■wrath.  No  man  ought  to  suffer  his  brother  to  he 
under  such  a  burden,  much  less  they  that  have  a 
charge,  and  in  that  respect  ought  to  have  the  greater 
care  over  him. 

Magistrates,  therefore,  must  take  order  to  set  up 
the  hght  of  God's  word  in  all  places  where  they  have 
any  command.  Ministers  must  be  diligent  and  con- 
Bcionable  in  preaching  the  same.  Parents  and  minis- 
ters must  instruct  their  family ;  catechising  is  of 
special  use  hereunto. 

As  for  ignorant  persons  themselves,  they  must  use 
all  means  that  God  atlordeth  to  bring  them  to  know- 
ledge of  his  truth.  To  neglect  or  to  reject  means,  is 
to  turn  simple  ignorance  into  wilful  ignorance,  and 
thereby  to  make  a  man's  case  the  more  woful. 

Sec.  113.  Of  turning  God's  patience  into  vengeance. 

Ver.  11.  So  I  aware  in  my  wrath,  They  shall  not 
enter  into  my  rest. 

The  effect  of  the  fore-mentioned  wilfulness  of  the 
Israelites  in  the  wilderness  was  a  fearful  effect,  in  that 
it  grieved  God,  as  is  shewed  before  in  Sec.  102,  &c. 
But  here  it  is  much  aggravated,  in  that  it  provokes 
him  to  swear  vengeance. 

The  particle  of  reference  is  in  the  Hebrew  a  rela- 
tive, "iCi'N,  ijiiilj}(s,  and  translated  '  unto  whom  ;'  namely, 
nnto  those  IsraeUtes  that  sinned. 

In  the  Greek  it  is  a  conjunction,  w,,  ila,  which  im- 
plieth  an  inference  of  an  effect  following  upon  that 
■which  goeth  before  :  they  sinned,  so  God  swore  punish- 
ment. Some  translate  it  therefore,  uurs,  itaque.  All 
tends  to  the  same  purpose ;  namely,  that  man's  ob- 


stinacy so  incenseth   God,  as  he  cannot  forbear  re- 
venge, and  thereupon  swears  it. 

Sec.  114.   Of  God's  swearing,  and  that  in  wrath. 

For  abuse  of  God's  fatherly  affection  makes  him 
take  unto  himself  the  passion  of  a  judge,  and  to  turn 
grief  into  wrath  ;  yea,  to  lay  down  his  rod,  and  take 
up  a  sword ;  and  to  withdraw  all  blessings,  and  think 
of  utter  destruction.  The  curses  that  are  inferred 
upon  God's  blessings,  Levit.  xxvi.,  Deut.  xxviii.,  do 
give  proof  hereunto.  This  made  God  to  turn  Animi 
into  Lo-ammi,  Hos.  i.  9.  This  is  by  woful  experience 
verified  in  the  rejection  of  the  Jews,  and  casting  off 
the  seven  churches  of  Asia,  and  most  of  the  other 
churches  which  were  planted  by  the  apostles. 

This  God  doth  to  manifest  his  power  in  beating 
down  the  stoutest  and  stubbornest.  Lev.  xxvi.  19,  and 
to  make  others  fear. 

This  may  be  a  warning  to  us  to  take  heed  of  walk- 
ing stubbornly  against  God,  lest  we  provoke  him  to  deal 
thus  with  us.     Note  Lev.  xxvi.  18,  &c.,  Ps.  xviii.  26. 

We  ought  the  rather  to  lay  this  to  heart,  because 
God's  swearing  vongoance,  after  forty  years'  forbear- 
ance, gives  evidence  that  there  may  be  an  end  of 
God's  patience.  The  general  deluge  that  swept  away 
the  whole  world,  the  fire  and  brimstone  that  destroyed 
the  Sodomites,  and  other  judgments  that  God  hath 
executed  upon  his  people,  give  evident  proof  hereof. 
Well  note  Isa.  v.  5,  Luke  xiii.  9. 

An  oath,  or  swearing,  is  a  solemn  confirmation  of 
a  matter  to  gain  credence  thereunto.  An  oath  is  used, 
that  that  which  is  so  attested  should  not  be  slighted, 
but  stedfastly  believed.  This  phrase,  '  an  oath  for 
confirmation,'  Heb.  vi.  10,  implieth  that  confirmation 
of  a  thing  is  the  end  of  an  oath. 

The  root  V^V,  septem,  septies,  from  whence  the 
Hebrew  verb  WC3  (/n  nijihal),juravit,  translated  sirear, 
is  derived,  signifieth  seven,  or  seven  times.  Seven  is 
counted  a  number  of  perfection.  Such  a  confirmation 
is  an  oath,  as  if  the  thing  were  confirmed  as  much  as 
might  be,  even  seven  times  over. 

Of  the  five  kinds  of  bonds  whereby  a  matter  in  an 
oath  is  confirmed,  applied  to  God,  and  of  God's  swearing, 
see  The  Cluirch's  Conquest,  onExod.  xvii.  16,  sec.  80. 

The  Scripture  e.xpresseth  two  cases  wherein  God 
useth  to  swear. 

One  was  in  making  promises,  as  Gen.  xxii.  16, 
Ps.  cxxxii.  11. 

The  other  in  denouncing  threatenings,  as  here,  and 
Deut.  i.  34. 

Both  of  them  are  fur  confirmation  of  his  word. 

In  the  former  case,  he  swears  in  mercy  and  tender 
respect  to  his  children,  and  that  to  strengthen  their 
faith  in  his  promise,  and  to  move  them  to  give  all 
credence  thereunto,  and  with  patience  to  wait  for  the 
accomplishment  thereof.  Thus  God  swore  to  Ab- 
raham, as  this  apostle  testifieth.     See  Chap.  vi._13, 


Sec.  97. 


B 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


In  the  latter  case  he  swears  in  wrath,  the  more  to 
affright  and  terrify  those  against  whom  he  swears, 
that  thoy  may  know  that  the  doom  denounced  against 
them  shall  surely  he  executed.  Thus  the  Lord  swore 
to  the  Israelites  here,  and  thereupon  the  apostle  thus 
brings  it  in,  '  I  swai'e  in  my  wrath.' 

Here  just  occasion  is  given  to  speak  of  God's  wrath, 
namely,  how  wrath  or  anger  may  be  attributed  unto 
Lim.  But  hereof  see  A  Plaster  for  the  Plague,  on 
Num.  xvi.  46,  sees.  41,  42. 

Sec.  115.  0/ the  form  of  God's  oalh. 

The  form  of  God's  oath  is  not  here  expressed ;  yet, 
by  the  manner  of  setting  down  the  words,  it  may  well 
be  understood  to  bo  some  kind  of  imprecation  in  case 
he  did  not  perform  what  he  had  threatened. 

Both  the  Hebrew,  pN3'-DN,  and  the  Greek,  il  elae- 
Xi\/<S(j,Ta.i,  si  introlbiint,  do  thus  express  the  oath  of 
God,  If  Ihcij  shall  enter.  Our  English  doth  set  down 
the  sense  of  the  oath  thus,  Tliey  shall  not  enter;  but 
they  do  not  fully  express  the  emphasis  of  the  phrase. 
There  is  an  elegant  figure,'  which  in  English  we  may 
style  silence,  whereby  men  conceal  and  utter  not 
something  which  may  well  be  understood,  but  they 
are  not  willing  to  express. 

This  is  frequent  in  oaths,  as  where  Elijah  saith  to 
Ahab,  '  As  the  Lord  God  of  Israel  livetli,  if  there  be 
dew,'  1  Kings  xvii.  1  ;  and  where  Zedekiah  saith  to 
Jeremiah,  '  As  the  Lord  livetb,  if  I  put  thee  to  death, 
if  I  give  tbco  into  the  hand  of  these  men,'  Jer. 
xxxviii.  16.  To  make  up  the  full  sense,  such  a  phrase 
as  this  may  be  understood,  '  Let  me  not  be  accounted 
true,'  or,  '  Repute  me  a  liar.'  To  like  purpose  saith 
David,  '  If  I  come  into  the  tabernacle  of  my  house, 
if  I  go  up  into  my  bed,  if  I  give  sleep  to  my  eyes,' 
Ps.  cxxxii.  3,  4.  So  Christ,  '  Verily  I  say  unto  you, 
if  a  sign  be  given  unto  this  generation,'  Mark  viii.  12; 
and  God  himself,  '  Once  have  I  sworn  by  my  holiness, 
if  I  lie  unto  David,'  Ps.  Ixxxix.  85  ;  and  here,  '  I 
sware  in  my  wrath,  if  they  shall  enter.'  Here  may 
bo  understood.  Let  mo  not  be  accounted  a  God,  or 
let  mo  not  be  accounted  true.  As  in  other  things,  so 
in  this,  God  speaketh  to  men  after  the  manner  of  ! 
man;^  he  suhmitteth  his  truth  to  man's  judgment. 
This,  then,  implies  a  very  strong  negation.  A  stronger 
cannot  be  expressed. 

This  is  to  root  infidelity  out  of  men's  hearts. 
That  which  is  concealed  in  the  foresaid  oaths  being 
some  imprecations  against  one's  self,  sheweth  that 
men  should  bo  very  tender  of  making  imprecations. 
Hereof  see  The  Whole  Armour  of  God,  onEph.  vi.  18, 
Sec.  55. 

Sec.  IIG.  Of  the  rest  denied  to  the  incredulous  Is- 
raelilcs. 

The  particular  punishment  or  revenge  which  God 
sweareth  to  inflict  upon  them  is  deprivation  of  his 

'  urttiuxricii,  niiccniia,  '  atffuxcrxfSi- 


promised  rest,  thus  set  down  in  our  English,  '  They 
shall  not  enter  into  my  rest.' 

The  rest  here  meant,  as  it  hath  reference  to  those 
Israelites  who  provoked  God  to  swear,  is  the  land  of 
Canaan. 

This  is  called  rest,  in  reference  to  their  many 
travels  and  troubles  that  they  had  in  the  wilderness 
and  in  the  land  of  Egypt. 

The  Hebrew  word  'nni3D,  requies  mea,  used  by  the 
psalmist,  is  derived  from  a  root,  ni3,  quierit,  that  sig- 
nifieth  to  rest  from  trouble  or  labour.  This  is  evident 
by  the  reason  which  Lamech  renders  of  ^he  name 
which  he  gave  to  his  son  Noah.  Noah,  nj,  'Soak, 
see  Chap.  iv.  4,  Sec.  81,  cometh  from  the  same  root, 
and  siguifieth  rest.  The  reason  which  his  father  gave 
thereof  is  thus  expressed  :  '  He  shall  comfort  us  con- 
cerning our  work  and  toil  of  our  hands,'  Gen.  v.  29. 
Lamech,  by  divine  inspiration,  foresaw  that  God  in 
Noah's  time  would  ease  the  earth  of  that  intolerable 
burden  of  wickedness  wherewith  the  multitude  of 
giants,  who  were  cruel,  tyrannical  persons,  overloaded 
it,  so  as,  by  the  ceasing  of  that  violence,  there  should 
be  rest. 

He  had  therefore  a  name  of  rest  given  him,  because 
rest  should  be  in  his  days,  as  Solomon,  which  signi- 
fietb  ^)t'((cc,  had  that  name  given  him,  because  peace 
was  in  his  days,  2  Chron.  sxii.  9,  nD?B'  d,  DX*  pax. 

The  Greek  noun  ■/.a.-id'jraMeig,  here  used,  is  a  com- 
pound. The  simple  verb  m-juv,  signifieth  in  general 
to  cease  or  leave  off,  Luke  v.  4,  and  si.  1.  It  is  in 
particular  applied  to  the  allaying  or  ceasing  of  storms, 
as  Luke  viii.  24 ;  and  to  mischievous  opposition  against 
truth.  Acts  xiii.  10  ;  and  to  appeasing  uproars,  Acts 
XX.  1  ;  and  to  leaving  off'  violent  beating.  Acts  xxi. 
32  ;  and  to  leaving  off  sin,  1  Pet.  iv.  1. 

The  verb  xaTucrdusiv,  compounded  with  the  preposi- 
tion Hard,  here  used,  signifieth  to  restrain,  Acts  xiv.  18. 
It  is  used  sometimes  intransitively,  without  governing 
any  case,  as  in  this  phrase,  '  God  did  rest,'  Chap.  iv. 
4;  so  ver.  18;  sometimes  transitively,  as  in  this 
phrase,  'Jesus  gave  them  rest,'  or  'Joshua  made 
them  rest' ;  that  is,  he  procured  rest  for  them,  Cluii'. 
iv.  8. 

A  noun,  y.ard'rautis,  that  cometh  fi-om  this  compoui  1 
verb  is  here  used,  and  signifieth  rest ;  even  such  a  rest 
as  freeth  from  travels  and  troubles. 

Fitly  is  this  word  used  in  this  place ;  for  the  rest 
here  spoken  of,  whether  it  be  taken  literally  for 
Canaan,  or  mystically  for  heaven,  is  a  freedom  from 
travails  and  troubles. 

Eight  several  times  is". this  noun  used  in  this  and 
the  next  chapter,  and  translated  rest.  There  is  another 
word  aaHciTig/iOi,  once  only  used  in  the  New  Testa- 
ment, and  translated  rest,  which,  according  to  the  i.ota- 
tion  of  it,  signifieth  the  keeping  of  a  Sabbath,  Chap, 
iv.  9,  Sec.  81. 

The  children  of  Israel  were  under  sore  bondage, 
and  suliject  to  much  labour,  toil,  and  oppression  in 


Ver.  1].] 


GOUGE  ON  HEBREWS. 


259 


the  land  of  Egypt ;  aud  in  the  wilderness  they  had  no 
settled  place  of  abode,  but  were  forced  to  remove  from 
station  to  station.  In  Canaan  they  were  a  free  people 
under  no  bondage,  and  according  to  their  several  tribes 
and  families  the}'  had  a  set  and  settled  habitation  : 
which  as  an  inheritance  was  given  to  them  and  their 
posterity.  In  this  respect  Canaan  had  this  title  given 
unto  it,  rest. 

This  title,  rest,  doth  both  amplify  God's  great  care 
over  his  chui-ch,  and  also  aggravate  the  judgment  here 
denounced. 

1.  It  amplifieth  God's  providence  in  this,  that  how- 
soever in  v.isdom  ho  may  sufier  his  church  for  some 
time  to  be  under  sore  pressures,  and  to  be  brought  to 
sundry  straits,  yet  rest  shall  be  the  end  of  all.  This 
he  prepareth,  this  he  will  give  to  his.  AfterUhat  the 
Israelites  had  been  settled  in  Canaan,  they  were  for 
their  sins  molested  by  their  enemies ;  j-et  God  gave 
them  rest  again.  Judges  iii.  11,  32,  and  v.  31.  So  after 
David's  wars  and  troubles  God  gave  Israel  rest  on 
every  side,  1  Chron.  xxii.  18  ;  yea,  after  they  had  been 
seventy  years  in  captivity,  he  brought  them  to  this 
laud  of  rest  again,  Ezra  ii.  1.  In  the  apostles'  time, 
after  some  persecution,  '  the  churches  had  rest,'  Acts 
ix.  31  ;  and  in  Constantine's  time,  after  the  ten  per- 
secutions ;  and  in  Queen  Elizabeth's  time,  after  the 
Marian  persecution.  This  the  Lord  thus  ordoreth 
here  in  this  world,  to  uphold  the  spii-itsof  his  servants, 
that  they  should  not  faint  under  their  troubles  and 
trials  ;  but  hold  out  upon  an  expectation  of  rest.  Men 
labour  and  travel  all  the  day  in  hope  of  rest  in  the 
night. 

But  heaven  especially  is  that  rest  which  God  hath 
prepared  for  all  his.  This  is  that  'rest  which  remains  to 
the  people  of  God,'  Heb.  iv.  8.  Heroin  the  Israelites 
were  a  type  of  the  church  of  God  in  this  world.  This 
world  is  as  an  Egypt  and  a  wilderness  to  the  church  of 
God  ;  but  heaven  is  their  Canaan.  As  Christ,  '  for  the 
joy  that  was  set  before  him,  endured  the  cross,  despising 
the  shame,'  Heb.  sii.  2,  so  let  us  for  this  rest  that  is 
set  before  us.  Of  the  true  rest,  see  Chap.  iv.  1,  Sec.  8. 

2.  This  title  rest  doth  aggi-avate  the  judgment 
inflicted  upon  the  Israelites,  in  that  it  was  a  de- 
privation of  that  which  might  most  of  all  uphold  and 
support  their  spirits  in  their  troubles  and  travels  : 
which  was,  that  they  should  have  rest.  Rest  was'prc- 
pared  for  them  ;  but  they  through  their  incredulity 
and  manifold  rebellions  deprived  themselves  thereof. 
See  Sec.  118. 

They  so  far  deprived  themselves  of  that  rest,  as 
God  sware,  they  shall  not  enter  (E/'asXeiffon-a;)  into  it. 
They  should  be  so  far  from  having  any  possession 
therein,  and  long  living,  dying,  and  being  buried  there- 
in, as  they  should  not  so  much  as  set  a  foot  therein, 
or  have  their  bones  carried  thereinto,  as  Joseph's  were, 
Exod.  xiii.  19,  Josh.  xxlv.  82. 

Our  English  doth  interpret  the  Greek  word  iu  the 
full  latitude  thereof,  thus,  enter  into  :  for  it  is  a  com- 


pound. The  simple  verb  'ioyoihai,  eo,  venio,  signifieth 
to  r/o,  or  to  come ;  and  the  the  preposition  s/j,  into. 
This  compound  is  used  to  set  out  the  utter  exclusion 
of  hypocrites,  other  wicked,  and  all  unregenerate  per- 
sons out  of  heaven.  Mat.  v.  20,  and  vii.  21,  John  iii.  5, 
Rev.  xsi.  27. 

In  this  the  type,  which  is  Canaan,  fitly  auswereth 
the  truth,  which  is  heaven. 

This  emphasis  of  the  word,  which  setteth  forth  their 
utter  exclusion  out  of  Canaan,  doth  aggravate  their 
judgment. 

Sec.  117.   OJ  rest  styled  God's  rest. 

The  fore-mentioned  rest  is  further  amplified  by  ap- 
propriating it  to  God,  who  calls  it  xard-raugiv  fi,ov,  my 
rest. 

By  an  excellency  is  that  rest  called  God's  rest,  and 
that  in  sundry  respects. 

1.  It  was  a  rest  which  God  had  promised  to  their 
fathers. 

2.  By  God  they  were  conducted,  and  brought  out 
of  Egypt  through  the  wilderness  unto  it. 

3.  By  God,  they  who  entered  in  were  settled  therein. 

4.  God  had  his  habitation  there  among  them. 
There  was  his  tabernacle,  and  ark,  and  afterward  his 

temple  set.  In  what  respect  heaven  is  called  God's 
rest,  see  Chap.  iv.  1,  Sec.  9. 

God  doth  here  purposely  appropriate  this  rest  unto 
himself,  to  make  them  who  enjoyed  it,  and  found  the 
benefit  of  it,  more  thankful  and  obedient ;  and  to 
aggravate  the  sin  of  those  who,  by  their  incredulity, 
deprived  themselves  thereof.  For  they  deprived  them- 
selves of  an  especial  pledge  of  God's  favour. 

Learn  hereby  to  acknowledge  that  rest  and  quiet, 
which  any  way  you  have,  to  be  God's.  The  rest  which 
we  have  had  in  this  land  since  Qneen  Mary's  days,  is 
God's  ;  the  rest  that  this  city  hath  had  in  special,  or 
any  other  cities  or  towns.  The  rest  that  we  have  in  our 
houses,  or  in  our  beds,  when  we  quietly  sleep  therein, 
is  God's.  God  gives,  God  continues  it.  To  God 
praise  and  thanks  is  to  be  given  for  the  same  :  and 
the  good  aud  benefit  we  reap  thereby  is  to  be  turned 
to  the  glory  of  his  name. 

Sec.  118.  0/  man's  forfeiting  the  henefil  of  God's 
promise. 

Quest.  How  can  God's  oath  for  depriving  the  Israel- 
ites of  this  rest  stand  with  the  promise  which  he  sware 
to  their  fathers  of  giving  it  them  ? 

Ans.  By  distinguishing  the  persons  who  entered 
into  that  rest,  and  who  were  deprived  thereof,  the  two 
oaths  of  God  may  easily  be  reconciled,  and  stand  to- 
gether without  any  contradiction. 

His  oath  of  promise  was  made  to  such  as  should 
believe  the  word  of  God,  and  walk  in  the  way  of  Gol. 

His  oath  of  threatening  was  made  against  the  incre- 
dulous, who  would  not  follow  th.at  course  which  God 
had  prescribed  for  entering  into  that  rest. 


260 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


God's  oath  of  promise  was  accomplished  iu  those 
that  entered.  His  oath  of  threatening  was  accomplished 
ill  those  who  were  destroyed  in  the  wilderness.  This 
resolution  may  bo  gathered  out  of  God's  own  words, 
Dent.  i.  34,  35,  &c. 

By  this  we  see  that  incredulous  and  rebeUious  per- 
sons deprive  themselves  of  the  benefit  of  those  promises 
which  are  made  to  the  faithful.  Thus  the  old  world 
deprived  themselves  of  the  benefit  of  the  ark,  1  Pet. 
iii.  20. 

Thus  Lot's  sons-in-law  deprived  themselves  of  that 
preservation  which  they  might  have  had,  Gen.  xix.  14. 
Memorable  in  this  case  is  the  example  of  the  incredulous 
prince,  who,  upon  the  relieving  of  Samaria,  was  trod 
to  death,  2  Ivings  vii.  17,  &c.  The  pharisees  rejected 
the  counsel  of  God  against  themselves,  Luke  vii.  30; 
go  did  the  wicked  guests,  Luke  xiv.  18,  &c. 

Faith  and  obedience  are  two  conditions  which  God 
rcquireth  of  those  to  whom  he  maketh  his  good  and 
gracious  promises.  Though  it  be  most  true  that  God 
doth  all  the  good  which  he  doth,  and  bestoweth  all  the 
blessings  which  he  bestoweth,  upon  his  free  grace  and 
mere  mercy,  and  that  man's  faith  and  obedience  doth 
not  simply  move  God  to  make  promise  of  good  unto 
him  or  to  do  good  unto  him,  yet  he  requires  these,  as 
means,  wherein  and  whereby  man  should  be  partakers 
of  his  grace,  and  whereby  man  may  gain  assurance  to 
himself,  and  give  evidence  to  others,  that  God  intendeth 
euch  and  such  good  things  to  him.  In  this  respect 
they  who  believe  not  are  said  to  put  away  from  them 
that  which  God  hath  promised,  Acts  xvii.  4G. 

For  unbelief  is  as  a  thick  mist  before  the  eyes  of  om- 
understanding,  Luke  xix.  42 ;  and  brings  obstinacy 
upon  tlie  will.  Exodus  v.  2,  Num.  xiv.  41. 

Wherefore,  as  we  desire  to  partake  of  the  benefit  of 
God's  promise  and  covenant,  let  us  take  heed  of  for- 
feiting the  same  by  not  observing  the  course  which 
God  hath  prescribed.  God  hath  promised  to  give  to 
them  that  as-k.  Mat.  vii.  7  ;  but '  if  we  regard  iniquity 
in  our  heart,  the  Lord  will  not  hear,'  Ps.  Ixvi.  18. 
God  hath  promised  not  to  fail  nor  forsake  his,  Heb. 
xiii.  5 ;  yet  will  he  forsake  them  that  forsake  him, 
Deut.  xxxi.  16,  17. 

Of  forsaking  the  promise  of  celestial  rest,  see  Chap. 
iv.  1,  Sec.  7. 

Sec.  119.  Qflhc  nsuliiiioii  nf  Chap.  iii.  7-11. 

Ver.  7.  Wherefore  [as  (he  Holy  Ghost  saM,  To-doy 
if  you  will  hear  his  voice, 

Ver.  8.  Harden  not  your  hearts,  as  in  the  provoca- 
tion, in  the  day  <f  temptation  in  the  wilderness: 

Ver.  9.  }l  hen  yr.ur  fathers  tempted  me,  proved  me, 
and  saw  my  works  forty  years. 

Ver.  10.  Wherefore  J  was  grieved  luith  that  yenera- 
ration,  and  said.  They  do  always  err  in  their  hearts, 
and  they  have  not  known  my  ways. 

Ver.  11.  So  I  sware  in  my  wrath,  They  shall  not 
enter  into  my  rest.) 


In  these  five  verses  God's  dealings  with  the  Israelites 
in  the  wilderness  is  set  down.  The  end  hereof  is  to 
deter  Christians  from  disrespjcting  Christ;  this  is 
done  by  way  of  dissuasion. 

The  dissuasion  is, 

1.  Generally  propounded  in  the  foresaid  verses, 

2.  Particularly  exemplified  in  the  rest  of  the  chapter. 
In  the  general  observe, 

1.  The  manner  of  propounding  it. 

2.  The  matter  whereof  it  consisteth. 

The  manner  is  in  these  words,  '  Wherefore,  as  the 
Holy  Ghost  saith.' 

Herein  are  four  distinct  points  observable  : 

1.  The  inference,  iu  this  word  uherejorc. 

2.  The  resemblance,  in  this  particle  as. 

3.  The  principal  author,  the  Holy  Ghost. 

4.  The  kind  of  expressing  his  mind,  in  this  word 
sailh. 

The  matter  sets  out,  1,  a  virtue ;  2,  a  vice. 

The  virtue  is  premised  as  a  means  to  prevent  the 
vice,  as  is  evident  by  this  conditional  conjunction  ;/. 

The  virtue  is  set  out  by  an  act,  hear ;  and  the  object, 
roicc;  hmited  by  a  double  restriction  :  1,  of  the  person, 
his;  2,  of  the  time,  to-day. 

The  vice  prohibited  is  set  out, 

1.  By  the  kind  of  it,  vers.  8,  9. 

2.  By  the  consequence  following  upon  it,  vers. 
10,  11. 

The  kind  of  vice  is,  1,  propounded;  2,  aggrava'td. 
It  is  propounded, 

1.  Under  an  act  forbidden,  harden  not. 

2.  Under  the  object  thereof,  your  heart. 
The  aggravation  is  taken, 

1.  From  the  place  where  this  sin  was  committed. 
The  place  is  described, 

1.  By  two  titles  (taken  from  their  sins,  provocation, 
tewplation,  amplified  by  the  time,  today). 

2.  By  the  bairenness  of  it,  irildcriu'.-,s. 

2.  An  agijravation  is  taken  frum  the  persons  who 
committed  the  sin. 

The  persons  are  described, 

1.  By  a  note  of  relation, /((//ur.s-. 

2.  By  a  distinct  expression  of  their  acts,  which  were 
two,  tempted,  proved ;  and  enforced,  1,  by  the  means 
of  restraining  them,  they  saw  my  uorks ;  2,  by  con- 
tinuance thereof, /o)/y  years. 

Herein  two  points  are  intended, 

1.  God's  patience,  in  cou;inuing  to  do  wonders  forty 
years. 

2.  Their  obstinacy,  in  continuing  to  sin  all  that  time, 
though  they  saw  his  works  so  long. 

2.  The  con.=cquencc  fdllowii  g  upon  their  sin  hath 
reference  to  God,  and  that  in  two  respects  : 

1.  To  his  fatherly  afl'tction,  \cr.  10. 

2.  To  his  just  indignation,  ver.  11. 

His  fatherly  afJ'ection  is,  1,  implied;  2,  manifested. 

God's  fatherly  nfl'oction  is  implied, 

1.  By  the  kind  of  it,  in  this  phrase,  /  nas  ijriered. 


Ver.  n.] 


nOUGE  ON  HEBREWS. 


261 


2.  By  the  jiersons  at  whom  he  was  grieved,  tliis 
generation. 

Generation  intendetb  two  points  :  1,  a  multitude  ; 
2,  a  succession  of  people. 

The  manifestation  of  God's  affection  is, 

1 .  Generally  hinted  by  his  complaint,  in  this  word 
said. 

2.  It  is  particularly  expressed  in  the  substance  of 
the  complaint,  which  consistetb  of  two  vices,  whereof 
he  oomplaineth. 

The  former  is  set  out,  1,  by  an  act,  they  erred; 
2,  by  the  subject  thereof,  in  heart;  3,  by  the  con- 
tinuance therein,  always. 

The  latter  is  set  out,  1,  by  a  deficiency,  they  know 
not ;  2,  by  the  object  thereof,  my  waya. 

2.  God's  righteous  indignation  is  manifested  in  his 
oftlli,  which  is,  1,  generally  expressed,  /  swarc;  2,  par- 
ticularly described. 

God's  oath  is  described, 

1.  By  the  provoking  cause,  wrath. 

2.  By  the  form  of  it,  implied  in  this  particle  if. 

3.  By  the  matter,  which  is  deprivation  of  what 
otbfvwise  they  might  have  had. 

This  deprivation  is  aggravated, 

1.  By  their  utter  exclusion,  shall  not  enter. 

2.  By  the  place  from  whence  they  were  excluded. 
The  place  is  illustrated, 

1.  By  the  commodity  of  it,  rest. 

2.  By  the  excellency  of  that  commodity,  in  reference 
thereof  to  God,  my  rest. 

Sec.  120.  Of  ohserratious  collected  ont  of  Heb.  iii. 
7-11. 

I.  Christ' s  faithfulness  must  make  Christians  heedful 
in  attending  to  him.  The  particle  of  inference,  lohere- 
fore,  intends  thus  much.     See  Sec.  73. 

II.  Tl\e  apostle  delivered  what  was  agreeable  to  the 
m  ind  of  the  Spirit.  He  wrote  as  the  Holy  Ghost  spake. 
Th's  particle  assheweth  the  agreeableness.    See  Sec.  71. 

in.  The  Holy  Ghost  is  the  author  of  the  Old  Testa- 
ment.    He  therein  spake.     See  Sec.  74. 

IV.  The  ivord  written  is  as  a  sermon  spoken.  The 
testimony  here  alleged  is  taken  out  of  the  word  written, 
yet  of  it  this  verb  saith  is  used.    See  Sec.  74. 

V.  Ihc  first  opportunity  for  grace  is  to  he  taken. 
This  is  intended  under  this  word,  to-day.     See  Sec.  76. 

Vr.  God's  word  is  man's  rule.  God's  word  is  im- 
]ili(Ml  under  this  phrase,  his  voice,  which  is  here  set 
down  as  our  rule.     See  Sec.  78. 

VII.  God's  word  is  to  he  heeded.  We  must  hear 
it.     See  See.  77. 

VIII.  Hearing  God's  tvord  is  a  means  to  prevent 
hardness  of  heart.  The  manner  of  premising  this 
duty  with  this  conditional  particle,  if,  intends  thus 
muf-h.     See  Sec.  77. 

IX.  Mans  heart  may  he  hardened.  This  is  here 
takrn  for  grant  in  that  ho  admonisheth  them  not  to 
harden  their  hearts.     See  Sec.  80,  &c. 


X.  Man  may  harden  his  own  heart.  This  rela-.ive, 
your,  hath  reference  to  t'lose  that  are  admonished  not 
to  harden  their  hearts.     See  Sec.  85. 

XL  Hardness  of  heart  is  an  hindrance  to  profitable 
hearing.  In  that  he  infers  this  admonition,  not  to 
harden  their  henrt,  upon  the  duty  of  hearing,  he 
sbeweth  that  they  whose  hearts  are  hardened  cannot 
well  hear  God's  word.     S;e  Sec.  77. 

XII.  Sins  of  predecessors  are  to  he  avoided.  _  This 
note  of  resemblance,  as,  hath  reference  to  their  pre- 
decessors, to  whom  they  mu5t  not  be  like.  See  Sec. 
89. 

XIII.  Notice  is  to  he  taken  of  the  sins  of  former  ages. 
These  two  titles,  provocation,  temptation,  are  records 
of  former  sins,  t'lat  so  succeading  persons  may  take 
notice  thereof.     See  Sec.  90. 

XIV.  Man's  continuing  in  sin  is  a  day  of  sinning. 
For  this  end  is  the  Israelites  continuing  to  tempt  God, 
called  '  the  day  of  temptation.'     See  Sec.  91. 

XV.  Kindness  tvorks  not  on  incredulous.  Many 
and  great  were  the  kindnesses  which  God  shewed  to 
the  Israelites  in  the  wilderness,  yet  in  the  wilderness 
they  remained  obstinate.     See  Sec.  92. 

XVI.  Straits  are  no  just  cause  of  distrust.  The 
Israelites  are  blamed  for  their  unbelief  in  the  wilder- 
ness, though  therein  they  were  brought  to  many 
straits.     See  Sec.  93. 

XVII.  Sins  of  forefathers  are  no  warrant  to  suc- 
cessors. The  children  that  came  from  the  Israelites 
in  the  wilderness  are  here  warned  to  take  heed  of 
their  fathers'  sins.     See  Sec.  95. 

XVIII.  It  is  a  great  sin  to  tempt  God.  Tempting 
of  God  is  here  set  down  as  an  high  provocation  of 
God.     See  Sec.  96. 

XIX.  God  is  kind  to  the  ungrateful.  This  word 
proved,  being  added  to  tempted,  sheweth  that  they 
who  tempted  God  had  sundry  proofs  of  his  goodness. 
See  Sees.  97,  98. 

XX.  Extraordinary  works  work  not  on  incredidous. 
Who  ever  saw  greater  works  of  God  than  the  Israelites 
in  the  wilderness  ?  They  saw  these  works,  and  yet 
believed  not.     See  Sec.  99. 

XXI.  Man's  unbelief  straiteneth  not  God's  power. 
Though  the  Israelites  in  the  wilderness  believed  not, 
yet  God  all  that  time,  even  forty  years,  continued  to 
do  wonders  ;  they  saw  his  works.     See  Sec.  100. 

XXII.  God  is  of  long-suffering.  He  continued  to 
be  arieved  forty  years  together.     See  Sec.  101. 

XXIII.  Continuance  in  siyi  much  aggravates  sin. 
This  particle  of  inference,  wherefore,  having  reference 
to  God's  swearing  vengeance  upon  their  forty  years' 
provocation,  proveth  as  much.     See  Sees.  102,  109. 

XXIV.  il/nra's  obstinacy  grieves  God.  It  was  Israel's 
obstinacy  that  provoked  God  to  say,  '  I  was  grieved.' 
See  Sec.  103. 

X  XV.  Conspiracy  of  many  in  sin  is  one  aggravation. 

XXVI.   Continuance  after  others  in  the  like  sin  is 

I   another  aggravation.     These  two  observations  arise 


2G2 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


from  the  meaning  of  this  word  general iwi.  See  Sec. 
104. 

XXYII.  God  is  oft  forced  to  complain  of  his  people. 
This  word  said,  as  here  used,  is  a  word  of  complaint. 
See  Sec.  105. 

XXVni.  Wilfulness  aggravateth  sin.  Erring  in 
heart  is  a  kind  of  wilfulness.  This  is  here  set  down 
as  an  nggravation.     See  Sees.  lOG,  107. 

XXIX.  God's  works  are  his  ways.  Therein  he 
makes  himself  to  be  seen  as  it  were  walking  before  us. 
Therefore  they  are  here  called  his  ways.    See  Sec.  110. 

XXX.  Some  ignorance  aggravateth  s»i.  Their  not 
knoivii'tj  is  here  set  down  as  an  aggravation.  See 
Sec.  111. 

XXXI.  God's  patience  may  he  turned  into  just  ven- 
geance. This  particle  so,  sheweth  that  by  abuse  of 
patience  God  was  brought  to  swear  judgment.  See 
Sec.  113. 

XXXII.  God  may  be  brought  to  swear  vengeance. 
This  is  here  plainly  expressed.     See  Sec.  114. 

XXXIII.  God  may  he  incensed  to  wrath.  For  here 
he  saith  of  himself,  '  I  sware  iu  my  wrath.'  See 
Stc.  111. 

XXXIV.  Men  mtist  he  tender  of  imprecations.  The 
manner  of  God's  oath,  whereby  the  imprecation  is  left 
to  be  understood,  intendeth  as  much.     See  Si;c.  115. 

XXXV.  There  is  a  rest  prepared  for  God's  people. 
Tliis  is  implied  under  this  word  rest.     See  Sec.  IIC. 

XXXVI.  The  rest  of  God's  people  is  in  special 
manner  God's  rest.  For  thus  God  stvleth  it,  my 
rest.     See  Sec.  117. 

XXXVII.  Men  may  deprive  themselves  of  the  benefit 
of  God's  promises.  God  had  promised  this  rest  to  the 
children  of  Israel,  yet  these  Israelites  deprived  them- 
selves thereof.     See  Sec.  118. 

Sec.  121.  Of  this  title  'brethren,'  used  in  admoni- 
tions and  reprehensions,  dx. 

Ver.  12.  Take  heed,  brethren,  lest  there  he  in  any  of 
you  an  evil  heart  of  unbelief  in  departing  from  the 
living  God. 

Here  the  apostle  bcginneth  distinctly  to  lay  down 
the  use  which  we  are  to  make  of  Christ's  prophetical 
ofiice. 

The  use  in  general  is,  that  we  cleave  close  to  Christ, 
and  never  start  from  him. 

In  laying  down  this  use,  the  apostle  hath  an  eye  to 
the  fore-named  divine  testimony,  as  to  the  groundwork 
of  this  use.  Hereupon  ho  maketh  a  fit  application 
thereof  to  those  in  particular  to  whom  he  wrote,  vers. 
12-14,  and  addeth  thereunto  a  clear  exposition  of 
many  passages  in  that  testimony  in  the  other  verses 
of  that  chapter. 

In  his  application  ho  useth  a  pithy  dissuasion  from 
backsliding,  ver.  12,  and  giveth  a  good  direction  to 
prevent  the  same,  ver.  1 3,  &c. 

The  dissuasion  may  have  an  immediate  reference  to 
I'iiit  which  in  the  six  liret  verses  of  this  chapter  is  set 


down,  concerning  Christ's  prophetical  office.  Thus 
the  whole  divine  testimony  being  included  in  a  paren- 
thesis, this  verse  may  be  referred  to  the  first  particle 
of  the  seventh  verse,  thus,  '  Wherefore  take  heed,'  &c., 
see  Sec.  73.  Or  else  it  may  have  reference  to  this  note 
of  comparison,  as,  ver.  7,  and  then  for  perspicuity's 
sake,  the  other  particle  of  comparison,  so,  be  hero  pre- 
fixed in  this  manner  :  'As  the  Holy  Ghost  saith,' &c.  'So 
take  heed,'  &c.     Both  references  tend  to  the  same  end. 

The  apostle  inforceth  this  admonition  by  this  mild, 
sweet,  insinuating  title,  ub->.(pcl,  brcihren.  Here  he 
seems  to  be  jealous  of  them,  and  to  fear  that  they 
might  prove  apostates.  Wherefore,  to  make  this 
bitter  pill  of  jealousy  and  fear  to  be  the  better  taken, 
he  sweetens  it  with  this  title,  which  is  an  especial  evi- 
dence of  his  entire  love  to  them,  and  tender  care  over 
them.  This  is  yet  more  fully  evidenced,  Gal.  iv. 
11,  12,  Heb.  vi.  9. 

Of  this  title  brethren,  see  Sees.  8,  4.  There  it  was 
shewed  that  exhortations  are  thus  to  be  sweetened. 
So  are  admonitions,  2  Thess.  iii.  15,  commands, 
2  Thess.  iii.  G,  prohibitions,  James  ii.  1,  reprehen- 
sions, James  iii.  10,  and  other  like  kinds  of  dealing. 
For  these  are  as  fulsome  potions  and  litter  pills,  they 
have  need  of  sweetening  that  they  may  the  better  relish. 
Thus  it  is  manifested  that  command:*,  admonitions, 
prohibitions,  reprehensions,  fears,  and  jealousies,  do 
not  proceed  from  anger  or  hatred,  but  from  love  and 
good  will,  and  tend  not  to  the  disgrace  but  to  the  good 
of  those  to  whom  they  are  applied. 

That  therefore  which  the  apostle  in  this  kind  prac- 
tised himself,  he  gave  in  charge  to  his  successor, 
1  Tim.  V.  1,  2  Tim.  ii.  25,  and  is  to  be  observed  of 
all  that  have  power  and  occasion  to  command,  exhort, 
dissuade,  forbid,  and  reprove  others. 

Sec.  122.   (>f  circumspection  in  preventing  apostaxy. 

The  word  ^'Kimn,  whereby  the  apostle  setleth  out 
his  admonition,  properly  signifieth  to  see.  It  is  applied 
in  the  New  Testament  both  to  corporal  and  also  to 
spiritual  sight.     See  Chap.  ii.  9,  Sec.  72. 

Seeing  is  an  especial  means  to  avoid  danger.  Blind 
men,  that  cannot  see,  if  they  walk  abroad  without  a 
guide,  are  ready  to  rush  upon  every  wall,  to  knock 
themselves  by  every  post,  to  stumble  at  every  block,  to 
fall  into  every  ditch  that  is  in  the  way  where  they 
pass,  and  to  implunge  themselves  into  many  other 
dangers. 

Now,  because  seeing  is  a  means  to  prevent  such 
mischiefs,  prudent  care  in  avoiding  danger  is  set  out 
under  this  word  sec,  and  it  is  thus  translated  in  a 
spiritual  sense,  Heb.  xii.  25.  It  is  also  thus  trans- 
lated, look  to,  2  John  8.,  bcuaic,  Mark  xii.  88,  lake 
heed,  Luke  xxi.  18  ;  so  here  iu  this  text. 

It  being  here  premised  as  a  means  to  avoid  back- 
sliding and  falling  away,  sheweth  that  great  circum- 
spection must  be  used  for  preventing  apostasy,  yea, 
and  other  sins  also.     To  this  purpose  is  this  caveat  iu 


Yer.  12.] 


GOUGE  OX  HEBREWS. 


263 


this  very  word  frequently  used  in  the  New  Testament, 
and  in  other  like  words  and  phrases  both  in  the  Old 
and  New  Testament,  as  Deut.  iv.  9,  15,  and  xxis.  18  ; 
Prov.  iv.  23,  26  ;  Mat.  xvi.  6  ;  Rom.  xi.  20  ;  Heb.  iv. 

1,  and  xii.  15. 

Great  need  there  is  of  much  circumspection,  in  re- 
gard, 1,  of  sin,  whereby  men  are  brought  to  fall  away  ; 

2,  of  Satan,  who  continually  tempts  men  thereto  ;  3, 
of  ourselves,  who  are  too  prone  to  decay ;  4,  of  God, 
who  may  be  provoked  to  leave  us  to  sin,  Satan,  and 
ourselves. 

1.  For  sin,  it  is  exceeding  deceitful.  Therefore  this 
apostle  attributeth  unto  it  this  epithet  deceitful ii ess, 
ver.  13.  Sin  never  presents  itself  in  its  own  colours, 
but  takes  upon  it  the  shape  of  some  virtue  or  other, 
as  superstition  the  dress  of  religion,  licentiousness  of 
Christian  liberty,  covetousness  of  thriftiness,  prodi- 
gality of  liberality  ;  and  it  ever  makes  some  pretence 
of  delight,  profit,  advancement,  or  other  like  thing  that 
gives  content  to  man,  as  Gen.  iii.  6,  and  xxxiv.  23, 
Mark  xii.  7,  Prov.  vii.  18.  Herein  it  shews  itself  to 
be  a  brat  of  the  devil,  and  like  to  its  sire,  for  Satan  can 
translate  himself  into  an  angel  of  light,  2  Cor.  xi.  14. 

Sin  is  also  of  a  bewitching  nature.  It  insensibly 
soaks  into  a  man,  as  lust  did  into  David,  2  Sam.  xi.  2, 
&c.  ;  and  when  once  it  hath  possessed  a  m:in,  that 
man's  heart  cannot  be  withdrawn  from  it,  as  appears 
by  David's  prosecuting  his  lust,  not  only  by  committing 
adultery  with  Uriah's  wife,  but  also  by  making  him 
drunk,  and  working  his  destruction,  2  S^im.  xi.  13,  14. 
Yea,  it  so  bewitched  Samson,  as  though  he  knew  that 
Delilah  had  consented  to  the  Philistines  to  betray  him 
into  their  hands,  yet  he  could  not  leave  her.  Judges 
xvi.  5,  &e.  Even  so,  many  are  so  bewitched  with  sin 
as  though  they  know  it  will  cost  them  both  their  tem- 
poral and  eternal  life,  yet  they  cannot  give  it  over. 
S.'e  more  of  sin's  deceitfulness.  Sec.  148. 

2.  For  Satan,  he  is  a  mortal  enemy,  unplacable, 
sedulous,  restless,  and  very  terrible.  All  these  are  set 
forth  to  the  life  in  these  words  :  '  Your  adversary  the 
devil,  as  a  roaring  lion,  walketh  about,  seeking  whom 
ho  may  devour,'  1  Peter  v.  8. 

1.  His  name,  6;a£oXo5,  devil,  declares  him  to  be  an 
accuser,  and  therein  one  that  seeketh  all  the  advan- 
tages that  he  can  against  us. 

1.  He  is  an  adversary,'  who  will  do  us  all  the  spite 
he  can,  as  an  adversary  in  law. 

3.  He  is  a  lion,  strong,  ravenous,  fierce,  and  cruel. 

4.  He  is  as  a  roaring  lion,  doing  what  he  can  to 
affright  us,  and  make  us  yield  to  him. 

5.  He  walketh  up  and  down.  Herein  he  shews 
himself  to  be  sedulous,  yea,  and  restless.  Mat.  xii.  43. 

C.  He  seeks  whom  he  may  devour.  This  declares 
ira  to  be  a  deadly  enemy.  He  aims  at  our  death, 
ven  the  damnation  of  our  souls. 

Is  there  not  just  cause  to  be  very  watchful  against 
BDch  an  enemy  ? 

'  ii»Ti3/>:«,  contra -litigator.     Est  vcrbum  forense. 


3.  For  ourselves.  We  are  exceeding  foolish,  like 
the  silly  fish  that  by  a  bait  is  soon  taken  with  the  hook. 
By  reason  of  the  flesh  that  is  in  us,  we  are  prone  and 
forward  to  yield  to  every  temptation.  As  dry  tinder  soon 
takes  the  least  spark  of  fire,  and  as  gunpowder,  taking 
the  least  spark,  is  soon  all  on  a  flame,  so  we  by  nature 
are  soon  taken  with  the  least  temptation,  and  soon  set  all 
on  fire.  Besides,  there  is  in  us  a  natural  proneness  of 
ourselves  to  decay  in  grace,  and  to  fall  from  it,  as  in 
a  stone,  weight  of  lead,  or  any  other  earthly  and  heavy 
thing,  to  fall  downward,  if  continually  by  some  means 
or  other  it  be  not  held  up,  or  as  water  to  wax  cold,  if 
fire  be  not  continually  kept  under  it. 

4.  For  God.  He  is  oft  provoked  by  men's  security 
and  carelessness  to  leave  them  to  the  temptations 
whereunto  they  are  subject,  which  if  he  do,  how  can 
we  stand  ?  Take  instance  in  this  case  of  Peter,  Mat. 
xxvi.  33,  70. 

Hereby  we  may  take  information  of  one  special 
reason  of  men's  failing  and  falling  away  from  God, 
namely,  their  want  of  circumspection  ;  they  do  not 
take  that  heed  which  they  should.  If  men  that  are 
circumspect  be  notwithstanding  oft  overtaken,  how  is 
it  possible  that  they  who  are  secure  and  careless  should 
stand  firm  and  stable  ?  It  is  noted  of  the  men  of 
Laish  that  they  dwelt  careless,  quiet,  and  secure, 
whereupon  they  were  soon  surprised  by  their  enemies, 
Judges  xviii.  7,  &c.  Even  so  in  regard  of  men's 
spiritual  estate  ;  they  who  are  careless  are  a  prey  for 
the  devil,  Mat.  xii.  44,  and  for  such  as  he  sets  on 
work. 

In  this  respect  there  is  just  cause  earnestly  to  incite 
men  to  use  all  diligence  about  the  Christian  care  in 
preventing  sin.  They  who  use  the  greatest  diligence 
that  they  can  hereabout,  find  all  too  little.  Let  me 
therefore  again  and  again  inculcate  this  apostolical 
caveat,  '  Let  him  that  thinketh  he  standeth,  take  heed 
lest  he  fall,'  1  Cor.  x.  12.  Bo  not  secure,  but  fear. 
Be  not  over  bold,  but  fear  :  '  Be  not  high-minded,  but 
fear,'  Rom.  xi.  20.  Ever  maintain  an  holy  jealousy 
over  thyself,  which  is  comprised  under  this  word/aoir, 
chap  iv.  1. 

Of  means  to  prevent  fidling  away,  and  to  remain 
stedfast,  see  Sec.  70. 

Sec.  123.   Of  circumspection  over  a  man's  self. 

This  phrase,  in  any  of  you,  intends  an  extent  of  the 
foresaid  duty  of  circumspection.  This  word  in  any, 
h  Tivi,  extends  the  duty  to  others,  as  well  as  this  word 
i/iiiv,  of  you,  applies  it  to  men  themselves. 

Indeed,  this  caveat  is  oft  restrained  to  men  them- 
selves, as  Mark  xiii.  9,  Luke  xvii.  3,  Philip,  ii.  12, 
Col.  iii.  16,  1  John  v.  21.     For, 

1.  Every  one  is  nearest  to  himself;  according  to  this 
proverb.  Near  is  my  shirt,  but  nearer  is  my  skin. 
Now  our  greatest  care  must  be  of  the  nearest  to  us. 

2.  Every  one  bath  an  especial  charge  of  himself, 
even  they  who  have  charge  over  others  :   '  T  '-e  L^ed 


iOrOE  ON  HEBREW? 


[Chap.  111. 


nnto  yourselves,  and  to  all  the  flock,'  saith  the  apostle 
to  the  elders  of  Ephtsus,  Acts  xx.  28.  The  reason 
hereof  may  be  this  :  in  doing  this,  they  '  shall  both 
save  fbemselves  and  them  that  hear  them,'  1  Tim. 
iv.  16. 

3.  Every  one  best  knows  himself,  and  can  best  dis- 
cern when  he  begins  to  decay  :  '  What  man  knoweth 
the  things  of  a  man,  save  the  spirit  of  a  man  which  is 
in  him  ?  1  Cor.  ii.  11.  On  this  ground  the  apostle 
thus  exhorteth,  '  Examine  yourselves,  prove  your  own 
selves :  know  ye  not  your  own  selves,'  &c.,  2  Cor.  xiii.  5. 

4.  Every  one  is  especially  to  give  an  account  of 
himself,  Rom.  xiv.  12,  2  Cor.  v.  10. 

They  therefore  who  put  off  this  duty  from  them- 
selves are  most  blameworthy.     Of  this  sort  are, 

1.  They  who  seem  to  take  care  of  others,  but  have 
no  care  of  themselves.  Soundly  and  sharply  doth 
the  apostle  upbraid  the  .Jews  in  this  respect,  Rom.  ii. 
21,  &c.  There  are  many  magistrates  that  will  be  care- 
ful to  keep  others  in  compass  of  law,  yet  much  trans- 
gress themselves.  ]\Iany  ministers  will  cry  out  against 
other  men's  committing  those  sins  whereunto  they 
greedily  give  themselves.  The  like  may  be  said  of 
husbands,  parents,  masters,  tutors,  and  such  as  have 
otherwise  charge  over  others.  These,  and  others  like 
them,  are  like  the  builders  of  Noah's  ark,  who  built 
that  which  was  a  means  to  preserve  Noah  and  his 
family,  but  entered  not  themselves  thereinto.  He 
was  not  of  this  mind  who  said,  '  I  keep  under  my 
body,  and  bring  it  into  subjection ;  lest  that  by  any 
means,  when  I  have  preached  to  others,  I  myself 
should  be  a  castaway,'  1  Cnr.  ix.  27. 

2.  They  who  clean  put  oil'  this  duty  from  themselves 
to  others,  as  the  younger  to  the  elder,  subjects  to 
magistrates,  hearers  to  teachers,  poor  to  rich,  females 
to  males.  I  suppose  none  will  so  do  in  the  case  of 
their  body  and  temporal  estate.  Doth  not  this 
argue  a  fleshy  and  earthy  disposition  ?  See  ver.  13, 
Sec.  147. 

All  that  was  delivered  in  the  former  section,  may  in 
special  be  applied  to  a  man's  care  of  himself. 

Sec.  124.  Of  circumspection  over  others. 

Though  this  be  a  necessary  and  boundcn  duty  for 
everyone  to  be  circumspect  over  himself;  yet  must 
not  the  duty  of  circumspection  be  bounded,  limited, 
and  restrained  only  to  men's  selves  ;  it  must  also  be 
extended  to  others.  Where  the  apostle  saith,  '  Take 
heed  unto  yourselves,'  he  addeth,  '  and  to  all  the  flock,' 
Acts  XX.  28.  And  where  another  apostle  saith,  'Keep 
yourselves,'  &c.,  he  addeth,  '  and  others  save,'  &c., 
Jude  21,23.  This  duty  is  more  expressly  extended 
to  others,  Dent.  xiii.  12, "&c.;  Heb.  xii.  15;  Gal.  vi. 
1,  2;  1  Thes.  v.  11,  14. 

W^eighty  reasons  there  are  to  press  this  extent  of 
this  duty  of  circumspection.     As, 

1.  The  near  union  of  all  Christians.  They  are 
children  of  the  same  Father.     '  llave  we  not  all  one 


Father  ?'  Mai.  ii.  10.     Of  this  union,  see  more,  Sec. 
17. 

2.  The  like  common  condition  of  all.  Others  as 
ourselves  are  subject  to  manifold  infirmities,  and  to 
all  sorts  of  temptations  ;  they  have  also  the  same 
enemies  that  we  have,  and  they  are  as  prone  to  fall 
away  as  we  are.  Thus  in  these  and  sundry  other  like 
respects,  there  is  as  great  need  of  being  careful  over 
others,  as  over  ourselves. 

3.  The  extent  of  brotherly  love.  This  is  thus  set 
down,  '  Thou  shalt  love  thy  neighbour  as  thyself,' 
Mat.  xxii.  39.  This  is  the  law  and  the  gospel,  the 
prophets  and  apostles.  This  is  the  sum  of  that  doc- 
trine which  in  the  law  and  gospel,  by  the  prophets  and 
apostles,  is  taught  concerning  one  another.  If  you  do 
this,  you  do  well,  James  ii.  8.  Such  an  aflection  do 
men  bear  to  themselves,  as  they  will  not  stick  at  any 
pains  or  cost  to  do  themselves  good,  or  to  prevent  any 
hurt  or  damage  that  might  befall  themselves.  Were 
the  extent  of  brotherly  love  observed,  we  should  be, 
we  would  be,  like-minded  to  others. 

4.  The  zeal  that  we  ought  to  bear  to  the  glory  of 
God ;  for  to  keep  men  from  falling  from  God,  so  as 
they  may  ever  remain  faithful  to  him,  adds  much  to 
his  glory.  Constant  and  continual  faithfulness  in 
servants,  is  an  evidence  of  his  goodness  whom  they 
serve.  It  gives  proof  that  they  serve  a  good  master, 
which  makes  much  to  his  glory. 

Hereby  we  see  the  scantiness  of  theii-  duty,  who 
wholly  cast  olT  all  care  of  keeping  others  from  falling 
from  God,  supposing  it  enough  that  they  take  care  of 
themselves.  This  latter,  of  caring  for  themselves,  is 
commendable ;  but  the  other,  concerning  their  brother, 
ought  not  to  be  neglected. 

Some  will  be  ready  to  say,  '  Am  I  my  brother's 
keeper,'  Gen.  iv.  9. 

To  these  I  answer,  that  that  was  the  speech  of  a 
murdering  Cain.  The  truth  is,  that  we  are  every  one 
our  brother's  keeper,  and  ought  to  take  care  of  our 
brother.  They  therefore  who  are  careful  over  them- 
selves, are  to  be  exhorted  to  extend  their  care  in  this 
kind  to  their  brother  also.  This  especially  concerns 
them  who  have  charge  over  others.  See  Chap.  ii.  13, 
Sec.  126. 

The  pronoun  Ww,  an;/,  excludeth  not  any,  of  what 
sex,  age,  degree,  condition,  or  distinction  soever  they 
be ;  if  at  least  thay  may  in  charity  come  under  th 
title  of  a[brother.  ITor  this,  as  other  Christian  duties, 
is  to  be  performed  without  partiality,  1  Tim.  v.  21, 
James  iii.  17.  Herein  we  shall  shew  ourselves  like 
unto  God,  2  Chron.  six.  7.    See  Chap.  vi.  11,  Sec.  78. 

Sec.  125.  0/ perpetual  circumspect imi. 

The  aforesaid  duty  of  circumspection  over  ourselves, 
with  the  extent  thereof  over  others,  is  amplified  by 
continuance  therein,  in  this  phrase,  lest  at  an;/  lime. 
This  is  the  interpretation  of  one  Greek  word,  /j,r;zorf, 
whereof  see  Chap.  ii.  1,  Sec.  6. 


Vi;r.  12.  J 


GOrtiE  ON  HEBREWS. 


2U.5 


The  first  particle  /jLri,  Icxt,  is  a  note  of  prevention, 
and  bath  reference  to  the  first  word,  tahe  heed.  The 
other  particle,  tote,  translated  at  any  time,  is  a  note 
of  constancy  or  perpetuity. 

It  here  implieth  an  holy  jealousy  in  the  apostle,  as 
2  Cor.  xi.  2,  3,  lest  hereafter  sometime  or  other  they 
might  fall  away,  though  they  now  stood ;  and  it  in- 
tendeth  a  perpetual  watchfulness.  This  is  more  fully 
expressed  in  these  words,  '  It  is  good  to  be  zealously 
aflected  always  in  a  good  thing,'  Gal.  iv.  18.  Here- 
upon he  is  pronounced  happy  that  feareth  alway, 
Prov.  xxviii.  14. 

Man  by  his  natural  disposition  is  very  prone  to 
decay  in  grace,  if  care  be  not  taken  to  nourish  grace, 
and  to  make  it  increase  more  and  more ;  as  water, 
though  seething  hot,  is  prone  to  wax  cold,  if  fire  be  not 
kept  under  it.  Besides,  the  devil  is  restless,  1  Peter 
V.  8,  Mat.  xii.  43,  &c.  The  apostle,  that  well  knew 
this,  thus  saith  to  those  over  whom  he  had  a  charge, 
'  I  will  not  be  negligent  to  put  you  always  in  remem- 
brance,' 2  Peter  i.  12. 

It  well  becomes  us  therefore  to  persevere  in  all  our 
good  beginnings.     Hereof  see  more,  Sec.  68. 

Sec.  126.  Oflooldnfito  the  heart. 

The  object  whereabout  men  ought  to  take  most 
heed,  is  here  set  down  to  be  the  heart :  and  that  in 
general,  that  it  be  not  evil ;  and  in  special,  that  un- 
belief seize  not  upon  it. 

Of  the  heart,  and  of  the  divers  acceptions  thereof, 
see  Sec.  79. 

The  heart  is  here  taken  in  the  largest  extent,  for 
the  whole  soul  of  man,  consisting  of  two  especial 
faculties,  understanding  and  will.  For  as  faith  ex- 
erciseth  itself  in  both  these,  so  unbelief  depraveth 
both.  Such  virtues  and  vices  as  are  directly  contrary 
one  to  the  other,  have  the  same  object. 

The  apostle,  in  mentioning  the  heart,  striketh  at  the 
very  root,  and  gives  us  to  understand,  that  the  heart 
is  especially  to  be  looked  unto  :  '  Keep  thy  heart  with 
all  diligence,'  Prov.  iv.  23,  or  word  for  word,  '  above 
all  keeping  ;'  above  thy  coin  or  jewels,  '  For  a  man's 
life  consisteth  not  in  the  abundance  of  the  things 
which  he  possesseth,'  Luke  xii.  15.  But  'out  of  the 
heart  are  the  issue  of  life,'  Prov.  iv.  23  Yea,  keep 
thine  heart  above  thine  eyes,  ears,  tongue,  hands, 
feet,  or  any  parts  of  thy  body. 

1.  The  heart  is  as  a  queen,  and  hath  an  absolute 
command  over  all  the  parts  of  the  body.  As  Josiah 
the  king  caused  all  his  subjects  to  stand  to  the  cove- 
nant which  he  had  made  with  God,  2  Chron.  xxxiv. 
32,  so  will  the  heart  cause  the  whole  body.  Barnabas 
therefore  exhorteth  such  as  were  turned  to  the  Lord, 
•that  with  purpose  of  heart  they  would  cleave  unto 
the  Lord,'  Acts  xi.  28.  God  "himself  wished  that 
there  were  in  his  people  '  an  heart  to  fear  him,  and 
to  keep  all  his  commandments  always,  Deut.  v.  29. 

2.  The  heart  is  a  spring,  whence  all  manner  of 


affections  and  actions  do  flow ;  and  they  are  so 
qualified  as  the  heart  is.  '  A  good  man,  out  of  the 
good  treasure  of  his  heart,  bringeth  forth  that  which 
is  good ;  and  an  evil  man,  out  of  the  evil  treasure  of 
his  heart,  bringeth  forth  that  which  is  evil,'  Luke  vi. 
45.  Philosophers  say,  that  the  heart  of  the  body  is 
the  fountain  of  natural  life.  The  heart  first  lives  in 
him,  and  last  dies  in  him.  So  the  heart  of  the  soul 
is  the  fountain  of  spiritual  life.  It  is  like  leaven, 
Mat.  xiii.  38.  It  is  first  seasoned  itself  with  grace  ; 
then  it  seasoneth  the  whole  man.  If  grace  be  clean 
out  of  the  heart,  there  is  no  hope  of  recovering  it. 

3.  The  heart  is  as  God's  throne,  whereon  he  alone 
will  sit.  It  is  his  secret  closet,  whercinto  he  alone  will 
come.  It  is  thereupon  noted,  that  to  search  the  heart 
is  one  of  God's  incommunicable  properties,  Jer.  xvii. 
0,  Acts  i.  24.  This  therefore  the  Lord  most  desireth, 
Prov.  xxiii.  26,  Deut.  v.  9. 

4.  The  integrity  of  the  heart  is  so  acceptable  to 
God,  as  a  man  of  an  upright  heart  is  said  to  be  'a 
man  after  his  own  heart,'  1  Sam.  xiii.  14,  Acts  xiii. 
22.  This  therefore  Hczekiah  is  bold  thus  to  plead 
before  God  :  '  I  beseech  thee,  O  Lord,  remember  now 
how  I  have  walked  before  thee  in  truth,  and  with  a 
perfect  heart,'  2  Kings  xx.  3. 

Though  there  may  be  many  failings  in  that  which 
men  do,  yet,  if  they  prepare  their  heart  to  seek  the 
Lord,  the  Lord  will  pass  by  those  failings.  Gen.  xx.  6, 
2  Chron.  xxx.  19,  20.  But,  on  the  contrary,  though 
never  so  great  and  glorious  things  be  done,  and  not 
with  an  upright  and  pure  heart,  they  are  an  abomina- 
tion to  the  Lord,  Isa.  Ixvi.  3,  Mat.  xv.  8. 

On  these  and  other  like  grounds,  there  is  great  and 
just  cause  to  take  heed  of  the  heart,  and  to  keep  it 
with  all  diligence.  A  queen  useth  to  have  a  strong 
guard  to  watch  for  her  safety.  Springs  also  use  to  be 
charily  kept.  What  care  can  be  sufficient  to  keep 
that  wherein  God  doth  most  delight?  God  hath 
placed  the  heart  in  the  midst  of  a  man,  and  compassed 
it  about  with  ribs  for  the  greater  safety.  If  a  man's 
heart  be  ready  to  faint,  the  blood  in  the  body  will 
quickly  come  about  it  to  refresh  it.  Thus  nature  it- 
self teacheth  us  to  have  an  especial  care  of  the  heart, 
as  it  is  spiritually  taken. 

See.  127.   O/an  evil  heart. 

The  greater  heed  must  be  taken  to  the  heart,  be- 
cause otherwise  it  may  soon  prove  to  be  an  evil  heart, 
which  the  apostle  implieth  by  adding  this  epithet,  evil, 
to  the  heart  here  in  this  place. 

The  Greek  word  •^ovrifog  signifieth  a  troublesome 
evil,  or  evil  that  troubleth  a  man.  It  is  derived  from 
a  noun"  that  signifieth  labour  or  trouble.  In  this 
sense,  as  here,  the  heart  is  called  evil ;  so  the  con- 
science, Heb.  X.  22.  For  an  evil  conscience  is  trouble- 
some.    So  some  men  are  in  this  respect  called  evil  men, 

'  To'vo,-,  Iti/jcr,  molcslia ;  tovhoo,-,  mains,  qui  moUstiam  fa- 
cessit. 


2CG 


OOLCiE  ON  HEBREWS. 


[Chap.  III. 


2  Thes.  iii.  2  ;  3-ea,  Satan,  wlio  is  most  troublesome, 
is  styled  oTovn^i;,  lite  evil  one.  Mat.  xiii.  19,  1  John 
V.  18;  and  troublesome  times  aro  said  to  be  a;  i5,as|a/ 
<7ov)j3o/',  ctnl  days.  This  Greek  word  is  translated 
griefoiis,  Kev.  xvi.  2. 

This  caveat  against  an  evil  heart  the  apostle  giveth 
to  those  whom  he  called  '  brethren,'  and  '  partakers 
of  the  heavenly  calling,"  ver.  1,  whereby  he  sheweth 
that  ho  had  a  holy  jealousy  over  them,  and  this  in 
two  respects  : 

1.  In  that  there  might  be  many  hypocrites  among 
them.  For  visible  churches  are  mixed  societies.  Mat. 
xxii.  14.  Hypocrites  have  evil  hearts.  They  have 
D71  2>,  '  a  heart  and  a  heart,'  Ps.  xii.  2  :  one  is  an 
outward,  seeming,  fair  heart,  whereby  they  beguile 
men  ;  the  other  an  inward  evil  heart,  after  which  they 
themselves  do  walk,  Jer.  vii.  24,  and  xi.  8. 

2.  In  them  that  are  eflectually  called  there  is  a  re- 
mainder of  an  evil  heart ;  for  they  are  but  in  part  re- 
generate while  here  they  live.  Some  evil  doth  still 
cleave  to  their  heart,  so  as,  without  taking  good  heed, 
more  evil  will  increase  upon  them.  It  is  said  of  some, 
that  '  they  proceed  from  evil  to  evil,'  Jer.  ix.  3  ;  and 
that  they  '  wax  worse  and  worse,'  2  Tim.  iii.  18. 

This  may  in  part  befall  such  as  are  regenerate,  if 
they  be  not  watchful  over  themselves. 

True  it  is  that  there  is  in  every  one  by  nature  an 
evil  heart ;  yea,  '  every  imagination  of  the  thoughts  of 
man's  heart  is  only  evil  continually,'  Gen.  vi.  5. 
Every  word  in  this  description  of  a  natural  man's 
heart  hath  its  emphasis  ;  as, 

1.  The  heari,  which  is  a  spring  from  whence  all 
words  and  actions  flow. 

2.  The  tliowjlus,  which  aro  the  innermost  motions 
of  the  heart. 

8.  The  iinayinalion,  that  is,  the  first  rise  or  ground- 
work of  those  thoughts. 

4.  Every  imnginatiou  ;  not  only  some  few,  but  all  of 
them. 

5.  Is  evil  :  it  is  not  only  somewhat  tainted,  but 
plainly  evil. 

6.  Only.  Evil  not  in  part  only,  as  if  there  were 
Borne  good  mixed,  but  wholly,  altogether  evil. 

7.  Continually  evil,  not  for  a  tim>,  or  at  fits,  as  if 
sometimes  it  might  be  good,  but  at  all  times,  without 
intermission,  evil. 

This  is  the  disposition  of  every  natural  man's  heart. 
Tliere  is  further  an  acquired  evil,  more  evil  added  to 
tliat  nitural  evil,  an  increase  of  evil.  There  may  be 
an  increase  of  evil  in  his  heart  who  is  regenerate. 

In  this  respect  it  will  be  a  part  of  prudence  to  avoid 
all  occasions  whereby  mtsu  may  be  brought  to  wax 
worse  than  they  are.  Of  avoiding  occasions,  and  ob- 
serving other  rules  for  preventing  all  backsliding,  see 
Sec.  70. 

St-c.  128.   Of  unbelief  the  cause  of  an  evil  heart. 
The  cause  of  the  foresaid  qvil  heart  is  here  hinted 


to  be  unbelief.  Our  English  doth  fitly  and  fuUj 
answer  the  Greek,  ameria.,  which  is  a  privative  com- 
pound, and  directly  contrary  to  belief,  or  faith.  Un- 
belief and  faith  are  set  in  opposition  one  to  the  other, 
as  Itom.  iv.  20,  and  xi.  20.  So  the  adjective  beUer- 
ing  and  unbelieving,  or  not  believing,  John  xx.  27 ; 
and  believers  and  unbelievers,  or  such  as  believe  not, 
as  1  Cor.  xiv.  22,  2  Cor.  vi.  15.  So  also  the  verb  ta 
believe,  and  not  to  believe,  Mark  xvi.  G,  Acts  xiviiL 
21.  Auswerably  these  contraries  have  their  contrary 
operations :  '  By  faith  the  heart  is  purified,'  Acts  xv.  9. 
By  unbelief  the  heart  is  made  evil,  as  here,  and  the 
mind  and  conscience  is  defiled,  Titus  i.  15. 

Unbelief  was  the  door  by  which  sin  first  entered 
into  man's  heart.  For  when  the  devil  had  said,  con- 
trary to  God's  express  word  about  eating  of  the  tree 
of  knowledge.  Gen.  ii.  17,  '  Ye  shall  not  surely  die,' 
God's  word  was  not  believed,  and  thereupon  the  first 
sin  was  committed,  Gen.  iii.  4-G. 

Unbelief  makes  void  all  the  means  which  God 
alfordeth  to  keep  evil  out  of  the  heart,  as  are  direc- 
tions, instructions,  persuasions,  dissuasions,  pro- 
mises, threatenings,  blessings,  judgments.  None  of 
these,  nor  any  other  means  like  these,  will  any  whit 
at  all  prevail  with  an  unbelieving  heart :  '  The  word 
preached  did  not  profit  them,  not  being  mixed  with 
faith  in  them  that  heai-d  it,'  Heb.  iv.  2.  There  is 
no  grace  for  which  the  word  doth  not  afford  suffi- 
cient encouragement  to  labour  after  it.  There  i» 
no  sin  against  which  the  word  duth  not  afl'ord  suffi- 
cient ground  to  forsake  it.  Yet  neither  the  one 
nor  the  other  are  any  whit  at  all  available  with  as 
unbi-liover. 

Of  the  heinousness  of  unbelief,  see  The  Whole  .ir- 
mour  of  God,  treat,  ii.  part  vi.,  on  Eph.  vi.  16.  Of 
faith,  iUd.  sees.  133,  134. 

We  are  advised  to  '  look  diligently,  lest  any  root  of 
bitterness,  springing  up,  trouble  us,'  iHeb.  xii.  15. 
Among  other  roots,  we  aro  especially  to  take  heed  lest 
unbelief  sprout  up.  This  is  a  root  of  much  bitter- 
ness, therefore  carefully  to  be  rooted  out.  Of  inward 
corruptions  it  is  one  of  the  greatest  breeders. 

Faith  is  the  mother  of  all  graces  :  see  The  WhoU 
Armour  of  God,  treat,  ii.  part  vi. ;  of  faith,  sc?.  S ;  and 
unbelief  is  the  mother  of  all  vices.  The  unbeliever 
regards  neither  promises  nor  threatenings,  nor  anj 
other  part  of  God's  word,  so  as  the  fear  of  God  cannot 
possess  his  heart ;  and  if  no  fear  of  God,  then  no  con- 
science of  any  sin.  Abraham  said,  '  Because  I  thought. 
Surely  the  fear  of  God  is  not  in  this  place,  they  will 
slay  me,'  &c.,  Gen.  .xx.  11.  ^Yhcn  the  apostle  reckons 
up  a  catalogue  of  gross  sins,  ho  concludes  all  with 
this,  '  There  is  no  fear  of  God  before  their  eyes,'  Ham. 
iii.  18.  Hereupon  Christ,  having  said  that  'the 
Spirit  will  reprove,  or  convince  the  world  of  sin,* 
addeth,  '  because  they  believe  not  on  me,'  John  xvi.  9; 
whereby  he  giveth  us  to  understand  that  unbelief  is 
the  cause  of  all  sin.     For  the  unbeliever  hath  no  right 


Ver.  12.] 


GOUGE  ON  HEEP.EWf 


to  Christ ;  and  in  him  that  is  out  of  Christ,  nothing 
but  sin  can  be  found. 

Of  the  heinousness  of  unbeliuf,  see  ver.  18,  Sec. 
171. 

Sec.  129.   Of  the  dam aijes  of  unbelief. ^ 

It  is  a  dangerous  thing  not  to  believe  men  when 
they  declare  such  truths  as  are  for  our  good.  Instance 
the  case  of  Gedaliah,  wherein  his  inerednlity  cost  him 
Lis  own  hfe,  and  the  lives  of  all  his  friends  with  him, 
Jer.  xl.  14,  IG,  and  xli.  2,  3.  Much  more  dangerous 
must  it  needs  be  not  to  believe  God,  all  whose  words 
are  truth,  and  for  our  good  if  we  rigbtly  use  them. 

Many  and  great  are  the  damages  which  in  Scrip- 
ture are  set  down  to  ensue  upon  unbelief;  such  as 
those  : 

1.  Unbelief  hardens  men's  bearts  against  moans 
aflbrded  for  their  good,  2  Kings  xvii.  14  ;  Exod.  ix. 
19,  21. 

2.  It  keeps  them  from  being  established  in  the  way 
of  God,  Isa.  vii.  9. 

8.  It  makes  them  reject  those  wliom  God  sends, 
John  V.  38  ;  Mat.  xxi.  32. 

4.  It  takes  away  the  profit  of  God's  word,  Heb.  iv.  2. 

5.  It  perverts  the  plainest  manner  of  teaching,  John 
iii-.  12,  and  x.  25. 

6.  It  makes  miracles  not  to  be  regarded,  John 
xii.  37. 

7.  It  enrageth  men's  minds  against  the  truth,  Acts 
svii.  5. 

8.  It  moved  the  apostles  to  depart  from  people, 
Acts  xix.  9. 

9.  It  makes  men  unfit  to  call  on  God,  Rom.  x.  4. 

10.  Unbelievers  can  in  nothing  please  God,  Heb. 
xi.  6. 

11.  They  are  no  sheep  of  Christ,  John  x.  26. 

12.  They  are  under  Satan's  power,  2  Cor.  iv.  4. 

13.  To  unbelievers  nothing  is  pure,  Titus  i.  15. 

14.  The  gifts  which  Christ  bestows  upon  them  are 
fruitless  and  without  power,  ]\Iat.  xvii.  20. 

15.  Christ's  own  power  is  stinted  to  them,  Mat. 
xiii.  58. 

16.  Unbelief  makes  men  do  detestable  acts,  1  Tim. 
i.  13. 

17.  It  was  an  especial  cause  of  the  rejection  of  the 
Jews,  Rom.  xi.  20. 

18.  It  was  the  cause  of  many  external  judgments, 
ver.  19,  Heb.  xi.  31  ;  for  it  makes  men  run  headlong 
into  danger,  Exod.  siv.  23. 

19.  It  excludes  from  heaven,  Heb.  iv.  11. 

20.  It  thrusts  down  to  hell,  Luke  xii.  46  ;  Mark 
xvi.  IC  ;  John  iii.  18  ;  2  Thes.  ii.  12  ;  Rev.  xxi.  8. 

Can  that  which  is  in  itself  so  heinous  a  sin,  and 
wbich  bath  so  many  fearful  eifects  following  upon  it, 
be  accounted  an  infirmity  ?  Many  do  so  account  un- 
lelicf  to  bo,  and  thereupon  give  too  much  way  unto  it, 
and  nourish  it  too  much.  If  we  would  judge  it  as  in- 
deed it  is,  a  true,  proper  sin,  an  heinous  sin,  a  cause 


of  many  other  gross  sins,  a  sin  most  dishonourable  to 
God,  and  damageable  to  our  own  souls,  we  should  take 
more  heed  of  it,  and  be  more  watchful  against  it. 

Sec.  130.   Of  preventing  and  redressing  unhelief. 
For  keeping  out  or  casting  out  unbelief,  these  direc- 
tions following  will  be  useful  : 

1.  Use  all  means  to  get,  prove,  preserve,  and  exer- 
cise faith  (hereof  see  Tlie  Whole  Armour  of  Gid, 
treat,  ii.  part  vi.  on  Eph.  vi.  16  ;  of  Faith,  sec.  17, 
&c.).  As  life  keepeth  out  or  driveth  out  death,  and 
light  darkness,  and  heat  cold,  and  other  like  contraries 
one  another,  so  faith  unbelief ;  if  not  wholly  (for  faith 
and  unbelief  may  stand  together  in  remiss  degrees  ; 
see  The  Whole  Armour  of  God,  of  Faith,  sec.  39),  yet 
so  as  unbelief  shall  not  bear  sway  in  the  heart. 

2.  Set  God  always  before  thee,  and  frequently  and 
seriously  meditate  on  God's  presence,  providence, 
power,  truth,  mercy,  and  other  like  excellences.  Due 
meditation  on  these  is  a  singular  antidote  against  un- 
belief. 

3.  Give  good  entertainment  to  the  Holy  Spirit  of 
God ;  stir  up  and  cherish  the  good  motions  thereof. 
Hereby  thy  spirit  will  be  quickened  and  revived,  as 
Jacob's  was.  Gen.  xlv.  27,  and  it  will  not  continue 
under  the  dumpisbness  of  unbelief. 

4.  Do  not  wilfullj'  and  obstinately  stand  against  any 
good  counsel  given,  or  duty  required,  or  direction  pre- 
scribtd,  as  the  Egyptians  did,  Exod.  ix.  21.  Unbelief 
useth  to  be  joined  with  obstinacy,  as  in  Pharaoh,  who 
said,  '  Who  is  the  Lord,  that  I  should  obey  his  voice?' 
Exod.  V.  2  ;  and  in  the  Israelites,  who  one  while 
through  diffidence  return  to  Egypt,  and  another  while 
presume  to  go  against  the  enemy  without,  yea,  against 
the  mind  of  the  Lord,  Num.  xiv.  4,  40,  &c. ;  and  in 
that  prince  who  said,  '  Behold,  if  the  Lord  would 
make  windows  in  heaven,  might  this  thing  be '?'  2  Kings 
vii.  2  ;  yea,  and  in  Thomas  too,  who  said,  '  I  will  not 
believe,  except  I  shall  see,'  &c.,  John  xx.  25.  As 
wilfulness  and  obstinacy  are  joined  with  unbelief,  so 
they  do  increase  and  aggravate  it. 

5.  When  thou  fiindest  thy  heart  dull,  heavy,  doubt- 
ing, distrustful,  use  thy  judgment  and  understanding. 
Thereby  reason  and  discourse  with  thy  stubborn  will, 
and  say  (as  David  did,  Ps.  xlii.  5,  11),  '  Why  art  thou 
cast  down,  O  my  soul  ?'  &c.  Why  art  thou  so  stub- 
born, 0  mj'  will  ?  Why  dost  thou  not  believe  ? 
Hath  God  said  this  and  that  ?  Is  he  not  true  and 
iaithful  ?     Is  he  not  able  to  m.Tke  good  his  word  ? 

Of  a  man's  reasoning  with  himself,  see  The  Saints' 
Sacrifice,  on  Ps.  cxvi.  7,  sees.  47,  48. 

Sec.  131.   Of  professors  falling  aicay. 

Unbelief  is  here  aggravated  by  a  fearful  effect,  which 
is  apostasy,  thus  expressed,  '  In  departing  from  the 
living  God.' 

The  Greek  word  a'^roerriva.i,  trnnslatcd  departing,  is 
a  compound. 


GOfGE  ON  HE15Ri:WS. 


[ClIAP. 


The  simple  verb  /ffrjja/  signifieth  to  stand,  Mat.  xx. 
8,  G,  32  ;  and  to  estMish,  llom.  iii.  31,  and  x.  3. 

The  compound,  a^iarri/Ai,  signifieth  to  ile/mrt,  Luke 
xiii.  27  ;  to /all  aiiay,  Luke  viii.  13;  to  refrain,  Acta 
V.  88  ;  to  withdraw,  1  Tim.  vi.  5  ;  and  to  draw  away. 
Acts  V.  87.  The  noun,  d'zoarada,  that  signifieth 
ajiostasi/,  is  derived  from  this  verb,  2  Thcs.  ii.  3. 

This  word  here  used  imjilieth,  that  they  to  whom 
the  apostle  gave  this  careat  professed  the  true  faith, 
and  that  they  had  given  up  their  names  to  God.  Why 
else  should  they  be  warned  to  take  beed  of  departing 
from  God  ? 

It  is  therefore  possible  that  professors  may  fall 
from  tbeir  holy  profession  ;  even  they  who  profess  that 
they  believe  in  God  may  depart  from  him.  The  many 
cureritu  given  in  sacred  Scripture  to  lake  beed  hereof 
do  prove  as  much  (see  hereof  Sec.  122) ;  so  do  tbe 
thrcatenings  denounced  against  backsliders,  Dent, 
xxix.  20  ;  Joshua  xxiv.  20  ;  2  Chron.  vii.  19,  20  ; 
Isa  i.  28;  Ezek.  xviii.  21 ;  Heb.  x.  38.  So  also  do 
sundry  predictions  of  such  as  fell  away,  as  Deut.  xxxi. 
IG,  ka.  ;  2  Thes.  ii.  3  ;  1  Tim.  iv.  1  ;  2  Peter  ii.  1, 
2.  But  especially  instances  of  such  as  bave  departed 
from  their  profession  ;  as  Saul,  1  Sam.  xv.  28;  Joash, 
2  Chron.  xxiv.  17,  etc.  ;  Judas,  Acts  i.  17,  &c.  ;  De- 
mas,  and  such  as  forsook  Paul,  2  Tim.  iv.  10,  l(i ; 
and  they  of  whom  the  beloved  disciple  complaineth, 
1  John  ii.  19  ;  and  this  our  apostle  also,  Heb.  x.  2-5, 
in  these  words,  '  as  the  manner  of  some  is,'  whereby 
be  gives  us  to  understand  that  it  was  then  usual  for 
professors  to  revolt.  The  Greek  word,  'ihg,  mos,  con- 
suetudo,  tbere  translated  manner,  signifieth  also  custom 
and  wont  ;  and  is  so  translated,  Luke  ii.  42,  and  xxii. 
80.  It  was  too  usual  with  the  Jews,  time  after  time, 
to  apostatise,  and  depart  from  the  Lord  ;  as  Exod. 
xxxii.  1  ;  Judges  ii.  12  ;  1  Kings  xii.  30.  So  among 
Christians,  Acts  xx.  30.  The  ages  after  the  apostles, 
and  that  from  time  to  time,  even  to  these  our  days, 
give  too  evident  proof  hereof.  Are  not  all  the  churches 
planted  by  tbe  apostles  departed  from  the  Lord  ? 
Who  were  those  stars  whom  the  tail  of  the  dragon 
drew  from  heaven,  and  threw  to  tbe  earth  ?  Kev.  xii. 
4.  Were  they  not  professors  of  the  faith  ?  How  did 
this  whole  laud  revolt  in  Queen  Mary's  days  ?  And 
it  is  like  so  to  do  again  upon  a  like  change. 

Many  make  profession  on  by-respects,  to  serve  the 
time,  and  to  serve  tbeir  own  turns;  so  as  tbeir  pro- 
fession is  not  seasoned  with  sincerity  and  soundness, 
which  are  necess;iry  to  make  a  good  foundation. 
Where  they  are  wanting,  no  stability  can  bo  expected. 
Such  a  foundiition  is  like  the  sand,  whereupon,  if  an 
house  be  built,  it  cannot  stand.  Mat.  vii.  26,  27. 

By  this  we  see  that  profession  doth  not  simply 
argue  a  true  insition  into  Christ.  Indeed,  we  may 
judge  of  such  as  Christ  did  of  him  th.at  discreetly 
answered  him,  to  whom  Christ  thus  replied,  '  Thou 
art  not  far  from  the  kingdom  of  God,'  Mat.  xii.  84  ; 
for  '  charity   behevcth    all    things,  and   hopeth   all 


things,'  1  Cor.  xiii.  7,  that  is,  the  best  of  every 
one.  Yet  can  we  not  absolutely  conclude,  simply 
from  profession,  that  such  an  one  is  a  member  of 
Christ.  If  a  professor  revolt,  we  may  say,  as  1  John 
ii.  19. 

This  that  hath  been  shewed  of  professors  revolting 
giveth  evidence  of  the  necessity  of  men's  trying  and 
examining  themselves,  according  to  the  apostle's  ear- 
nest exhortation,  2  Cor.  xiii.  5.  Examination  in  this 
kind  must  be  about  the  soundness  of  men's  heart,  and 
the  right  ends  of  their  profession.  Surely  the  disciples 
had  well  tried  themselves  in  this  case,  who  said  to 
Christ,  '  We  believe,  and  are  sure,  that  thou  art  that 
Christ,'  John  vi.  00,  and  thereupon  professed  that  they 
would  never  depart  from  him.  Of  objections  against 
this  trial  of  a  man's  self,  see  The  Whole  Armour  of 
God,  treat,  ii.  part  vi.  on  Epb.  vi.  16  ;  of  Faith,  sees. 
30,  37,  &c. 

Sec.  132.  0/  the  persons  and  grace  that  cannot 
ntterhj  he  lost. 

For  further  clearing  this  point  of  departing  from 
God,  or  falling  from  grace,  it  will  be  requisite  distinctly 
to  consider, 

1.  What  persons  may  fall. 

2.  From  what  grace  they  may  fall. 

3.  How  far  they  may  fall. 

1 .  The  persons  about  whom  the  question  is,  are 
professors  of  the  true  faith :  saints  by  calling,  or 
called  to  be  saints,  Rom.  i.  7,  1  Cor.  i.  2.  These 
are  of  two  sorts : 

1.  Chosen  and  c.illed.  Rev.  xvii.  14.  Their  calling 
is  an  inward  and  effectual  calling. 

2.  Called,  but  not  chosen,  Mit.  xxii.  14.  Thei 
calling  is  only  external  and  formal. 

These  latter  may  fall  from  that  which  the  former 
cannot  fall  from,  and  also  fill  much  further.  See  Sec. 
131,  and  Sec.  134. 

2.  Tbe  grace,  from  which  men's  falling  in  depart- 
ing from  God  is  questioned,  is  either  remaining  in 
God  himself,  or  inherent  in  man.  Election  is  an  a 
of  God  residing  in  himself,  and  altogether  dopcndin 
on  bis  good  pleasure.  Justification  also  consists  in 
God's  accepting  our  persons,  not  imputing  our  sin 
unto  us.  But  faith  whereby  we  are  justified,  and  the 
several  frnits  of  sanctiHcntion,  are  inherent  in  man 
wrought  in  him  by  the  Spirit  of  God.  These  graces 
inherent  in  man  are  of  two  sorts.  They  are  either  in 
truth,  and  in  the  judgment  of  certainty;  or  in  appear- 
ance only,  and  in  the  judgment  of  charity. 

8.  Concerning  the  degree  or  measure  of  falling  from 
gi-ace,  that  may  be  either  in  truth,  in  whole,  or  for 
ever;  or  only  in  sense,  in  part,  or  for  a  time. 

To  apply  these  distinctions: 

1.  The  elect  being  efl"ectually  called,  cannot  in  truth 
totally  and  finally  fall  away.  This  proviso,  if  it  were 
possible.  Mat.  xxiv.  24,  being  interposed  in  the  case  of 
fulling  away,  and  that  in  reference  to  the  elect,  sbeweth, 


Ver.  ]2.] 


GOUGE  ON  HEBREWS. 


2G9 


that  it  is  not  possible  that  the  elect  should  utterlj-  be 
drawn  from  Christ. 

2.  No  true  sanctifying,  saving  grace  can  be  totally 
lost.  In  this  respect  the  beloved  disciple  saith,  that, 
'  Whosoever  is  born  of  God,  doth  not  commit  sin;  for 
bis  seed  remaineth  in  him  :  and  he  cannot  sin,  because 
he  is  bom  of  God,'  1  John  iii.  9.  They  who  are 
born  of  God  are  endued  with  true,  saving,  sanctifying 
grace.  To  commit  sin  is  wholly  to  give  himself  over 
to  sin;  and  so  utterly  to  fall  from  grace.  This  the 
regenerate  cannot  do.  This  reason  is  there  rendered, 
because  '  the  seed  of  God,'  that  is  the  Spirit  of  God,  by 
virtue  whereof  wo  are,  as  it  were,  out  of  a  certain  seed, 
born  again,  and  made  new  men,  'abideth  in  us.' 

3.  They  who  are  eflectually  called,  and  endued 
with  such  grace,  cannot  finally  fall  away.  For  these 
are  given  to  Christ,  and  for  this  end,  that  he  should 
'not  lose  them,  but  raise  them  up  again  at  the  last 
day,'  John  vi.  39.  In  this  respect  they  are  resembled 
to  a  '  tree  planted  by  the  rivers  of  water,  that  bringeth 
forth  his  fruit  in  his  season,  whose  leaf  also  shall  not 
wither,'  Ps.  i.  3;  and  to  mount  Zion,  'which  cannot 
be  removed,  but  abideth  for  ever,  Ps.  cxxv.  2  ;  and  to 
'an  house  built  upon  a  rock,  which,  though  the  rain 
descended,  and  tbe  floods  came,  and  the  winds  blew, 
and  beat  upon  that  house,  yet  it  fell  not,'  Mat.  vii. 
24,  25. 

How  far  hypocrites  and  reprobates  may  fall,  see 
Chap.  vi.  6,  Sec.  37. 

Sec.  184.   Of  the  f/rovnds  of  saints'  sUibiliti/. 

The  grounds  whereupon  the  elect,  effectually  called, 
and  endued  with  saving  grace,  are  so  established,  as 
they  can  never  totally  fall,  are  these,  and  such  like. 

1.  The  stability  of  God's  decree:  '  Whom  God  did 
predestinate,  them  he  also  called ;  and  whom  he 
called,  them  he  also  justified;  and  whom  ho  justified, 
them  he  also  glorified,'  Kom.  viii.  30.  So  as  God 
will  bring  his  elect  to  glory.  Therefore,  they  cannot 
finally  fall.  Election  is  that  '  foundation  of  God 
which  standeth  sure,  having  this  seal.  The  Lord 
knoweth  them  that  are  his,'  2  Tim.  ii.  19.  Therefore, 
the  Lord  will  keep  them  safe. 

2.  The  faitbfulness  of  God's  promises,  1  Cor.  i. 
8,  9,  1  Tbes.  v.  21.  Now  God  hath  made  many 
promises  for  keeping  his  saints,  so  as  utterly  they 
shall  never  depart  from  him,  as  Isa.  liv.  10,  Jer.  xxxii. 
40,  Mat.  xvi.  18,  John  vi.  39. 

3.  God's  constant  care  over  them :  '  Though  they 
fall,  they  shall  not  be  utterly  cast  down,  for  the  Lord 
npholdeth  them  with  his  hand,'  Ps.  xxxvii.  24,  1  Cor. 
X.  13. 

4.  Their  insition  into  Christ,  and  union  with  him, 
being  members  of  his  body,  Eph.  i.  22,  23,  and  v. 
23,  1  Cor.  xii.  12.  If  a  member  of  Christ's  body 
should  be  clean  cut  oif,  that  body  would  be  imperfect. 
See  Dotiu'st.  Vut.  on  Eph.  v.  30,  treat,  i.  sees. 
71,  78. 


5.  Christ's  continual  and  effectual  intercession, 
Kom.  viii.  34.  A  particular  instance  hereof  we  have 
in  Peter's  case,  to  whom  Christ  thus  saith,  '  I  have 
prayed  for  thee,  that  thy  faith  fail  not,'  Luke  xxii.  32. 
A  more  general  instance  we  have  in  that  effectual 
prayer  which  Christ  made  to  his  Father,  a  little 
before  his  departure  out  of  the  world,  John  xvii. 
11,  &c. 

G.  The  abode  of  the  Spirit  in  them.  Concerning  that 
Spirit,  Christ  thus  saith,  '  I  will  pray  the  Father,  and 
he  shall  give  you  another  Comlbrter,  that  he  may 
abide  with  you  for  ever,'  John  xiv.  16.  That  Spirit 
is  called,  '  the  anointing  which  abideth  in  saints,'  1 
John  ii.  27.  And  '  the  Spirit  that  dwelleth  in  them,' 
Rom.  viii.  11.     See  Chap.  i.  14,  Sec.  161. 

These  grounds,  as  they  are  evident  proofs  of  the 
stability  of  saints,  so  they  shew  that  this  doctrine 
giveth  no  matter  of  boasting  to  man,  but  returneth  all 
the  glory  to  the  blessed  Trinity.  See  Chap.  vi.  11, 
Sec.  75. 

Sec.  135.  Of  objections  ayainst  the  certainly  of 
saints'  perseverance. 

1.  Some  object  against  the  immutability  of  election, 
as  if  the  very  elect  might  fall.  Their  objections  are 
of  four  sorts. 

Ohj.  1.  Christ  threateneth  to  take  away  one's  part 
out  of  the  book  of  life. 

Ans.  In  Scripture,  a  man  is  said  to  be  written  in 
the  book  of  life,  either  in  the  judgment  of  certainty, 
as  Rev.  xxi.  27,  or  in  the  judgment  of  charity,  and 
that  by  reason  of  their  profession.  To  take  away  the 
part  of  such  out  of  the  book  of  life,  is  to  manifest, 
that  he  never  had  any  part  therein. 

Ohj.  2.  David  maketh  this  imprecation,  '  Let  them 
be  blotted  out  of  the  book  of  the  living,'  Ps.  Ixix.  28. 

Ans.  This  imprecation  was  by  divine  inspiration 
made  againt  Judas,  and  others  hke  him,  whose  names 
are  said  to  be  written  in  the  book  of  life  by  reason  of 
their  profession,  only  in  the  judgment  of  charity. 

Ohj.  3.  Christ  promiseth  not  to  blot  out  of  the 
book  of  life  the  name  of  him  that  overcometh,  Rev. 
iii.  5. 

Ans.  His  name  was  indeed  written  in  the  book  of 
life,  and  Christ  here  promiseth  to  manifest  as  much. 

Ohj.  4.  Moses  thus  prayeth  concerning  himself, 
'  If  thou  wilt  not  forgive  their  sin,  blot  me  out  of  thy 
book,'  Exod.  xxxii.  32. 

Ans.  That  was  a  matter  which,  in  a  rapture  of 
zeal  for  God's  glory,  and  of  love  to  his  people,  he 
could  have  wished.'  It  is  not  to  be  taken  for  a  simple 
and  absolute  praj-er.  It  was  like  Paul's  wish,  Rom. 
ix.  3.  Where  God  saith  to  Moses,  '  Whosoever  hath 
sinned  against  me,  him  will  I  blot  out  of  my  book,' 
it  is  to  be  taken  of  God's  manifesting  him  never  to  be 
written  therein. 

Olj.  Others  object  sundry  snpro  iticns,  as  this, 
'  Vutuiu  allVctu3  non  L-iiVolui. 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


'  When  the  righteous  man  turneth  away  from  his 
righteousness,  &c.,  he  shall  not  live,'  Ezek.  xviii.  24. 

Alts.  1.  A  supposition  doth  not  infer  a  nceossitj-  or 
certainty  of  a  thing,  only  it  declareth  a  necessity  of 
the  consequence  ;  as  if  we  should  say.  When  God  fails 
of  his  promise,  he  is  not  faithful.     See  Sec.  GO. 

Alls.  2.  By  righteous  man  there  may  be  meant  one 
that  is  righteous  only  in  profession,  and  in  the  judg- 
ment of  charity. 

Oij.  Exhortations  to  hold  out,  admonitions  to  take 
heed  of  fulling  away.  Hub.  xii.  15,  and  threatcnings 
against  such  as  fall  away.  Hob.  x.  38,  are  also  ob- 
jected. 

Alls.  These  and  snch-like  are  used  as  means  to 
make  men  look  to  their  standing,  and  to  make  them 
watchful  against  falling  away  ;  but  do  not  necessarily 
imply  that  they  may  fall,  especially  totally  and  finally. 

Obj.  Sundry  instances  of  such  as  have  fallen  are 
alleged;  as, 

(1.)  The  angels  that  fell,  and  Adam. 

Alls.  These  are  nothing  to  the  purpose ;  for  the 
question  is  of  believers  in  Christ,  who  are  established 
by  him.  Angels  and  Adam  stood  by  their  own 
strength. 

(2.)  Saul,  Judas,  and  such  others  as  clean  fell 
away.     See  Sec.  131. 

Ans.  These  were  hypocrites,  and  never  had  any 
true  sanctifying  grace.  Such  were  they  who  are  said 
to  '  have  no  root  in  them,'  Luke  viii.  13,  and  the 
branch  that  is  said  to  bo  '  taken  from  the  vino,'  John 
XV.  2,  and  they  whose  love  is  said  to  wax  cold.  Mat. 
xsiv.  12,  and  they  who  are  said  to  be  '  fallen  from 
grace,'  Gal.  v.  4,  and  to  have  '  made  shipwTeck  of 
faith,'  1  Tim.  i.  19,  and  to  '  depart  from  the  faith,' 

1  Tim.  iv.  1,  and  to  '  err  from  the  faith,'  1  Tim.  vi. 
14,  and  to  '  turn  like  a  dog  to  his  vomit,  and  like  a 
swine  that  was  washed  to  her  wallowing  in  the  mire,' 

2  Pet.  ii.  22,  and  to  '  fall  away,'  Ilcb.  vi.  6,  and  to 
'  sin  wilfully  after  they  have  received  the  knowledge 
of  the  truth,'  Hcb.  s.  2G.  None  of  these,  nor  any 
like  to  them,  had  true  saving  grace  in  them.  Of 
them  all  it  may  bo  said,  '  If  they  had  been  of  us,  they 
would  no  doubt  have  continuifd  with  us,'  1  John  ii.  It). 

(3.)  Paul,'  Peter,  and  such  others  as  were  elect, 
and  effcctuall}'  called. 

Alls.  Though  these  fell  into  very  great  sins,  yet 
they  did  not  sin  in  such  a  manner  as  to  be  accounted 
totally  to  depart  from  God,  or  to  lose  all  grace.  The 
arguments  alleged  in  the  former  section  do  prove  as 
much.  How  far  such  may  fall  shall  bo  shewed  in  the 
nest  section. 

Sec.  130.  Of  the  (letjrees  of  the  falls  of  such  as  are 
effcduatlt/  callciL 

They  who  are  cffoclually  called,  through  securily, 
pride,  inward  and  outward  tomptiitions,  may  so  far 
f.dl  as  to  lose, 

'  Qu.  '  David  '.'—Ed, 


1.  All  that  joy  and  comfort  wherewith  they  were 
before  upheld. 

2.  All  assurance  and  sense  of  the  Spirit's  abode  in 
them,  so  as  they  may,  in  their  opinion,  think  him 
clean  departed. 

3.  The  fruits  of  the  Spirit,  and  the  power  and 
efficacy  of  his  grace,  so  as  they  shall  find  no  growth 
of  grace,  but  rather  a  decay  in  faith,  love,  zeal,  gift 
of  pra3-er,  and  other  like  fruits.  They  shall  he  as 
trees  in  winter ;  they  shall  wax  cold  and  remiss  in  the 
duties  that  formerly  they  performed. 

4.  They  may  be  given  over  to  their  own  lusts,  and 
to  such  gross  and  grievous  sins  as  natural  men  would 
be  ashamed  of. 

5.  They  may  have  a  troubled  tormenting  conscience, 
and  thereby  be  put,  as  it  were,  upon  a  rack,  so  as  that 
which  brought  them  much  quiet  and  peace  before  will 
be  a  terror  and  torture  unto  them ;  yea,  they  may  be 
brought  to  the  very  pit  of  despair. 

6.  They  may  be  brought  not  only  inwardly,  but 
also  outwardly,  to  feel  the  shame  and  smai-t  of  their 
foul  fall,  and  to  have  sore  judgments  executed  on 
themselves,  children,  and  others  belonging  unto  them. 

7.  They  may  be  long  under  the  inward  and  outward 
efl'ects  of  their  folly,  and  not  easily  recover  themselves, 
but  sigh,  groan,  weep,  cry,  roar,  before  they  receive 
sound  comfort. 

8.  They  may  utterly  lose  the  measure  and  degi-eo 
of  that  grace  they  had  before,  at  least  of  their  former 
joy  and  comfort,  and  carry  the  grief  of  theii-  fall  even 
to  their  grave. 

Most  of  these,  if  not  all  of  them,  may  be  exempli- 
fied in  David,  and  that  out  of  Psalm  Ii. ;  for  it  is 
m  mifest  that  he  lost, 

(1.)  The  joy  and  comfort  that  formerly  he  had,  in 
that  he  thus  prayeth,  '  Restore  unto  me  the  joy  of  thy 
salvation,'  ver.  12. 

(2.)  The  sense  that  ho  had  of  GoJ's  presence  with 
him,  and  of  the  abode  of  the  Spirit  in  him,  which 
made  him  thus  to  pray,  '  Cast  me  not  awaj'  from  thy 
presence,  and  take  not  thy  Holy  Spirit  from  me,' 
ver.  11. 

(3.)  The  power  and  efficacy  of  God's  grace  ;  mani- 
fested in  this  clause,  'Uphold  me  with  thy  free  Spirit,' 
ver.  12,  which  is  as  if  he  had  said,  I  feel  myself  very 
weak,  and  unable  to  perform  any  good  duty;  my 
former  strength  is  wasted  ;  uphold,  strengthen,  enable 
me  again  by  thy  Spirit  to  perform  the  duties  which  , 
thou  requirest. 

(4.)  That  he  was  given  over  to  his  own  lusts,  and 
to  other  temptations,  is  evident  by  his  adultery,  by 
seeking  to  mnke  TTriah  drunk,  by  contriving  his  death, 
with  the  destruction  of  many  other  of  his  soldiers. 
As  the  title  of  the  psalm,  so  this  part  of  his  prayer, 
'  Deliver  me  from  blood-guiltiness,'  is  a  sufficient 
proof,  besides  the  express  history  of  all  these,  2  Sam, 
xi.  4,  Ac. 

(5.)  That  he  had  much  trouble  of  conscience,  13 


Yer.  12.] 


GOUGE  ON  HEBREWS. 


eyident  by  these  phrases,  '  l\Iy  bones  waxed  old 
through  my  roaring  all  the  day  long :  for  day  and 
Bight  thy  hand  was  heavy  on  me,'  &c.,  Ps.  sxxii.  3,  4. 

(6.)  The  outward  judgments  that  were  executed  on 
him  are  evident  in  the  history  recorded  after  his  fall. 
Heavy  judgments  were  denounced  against  him,  2  Sam. 
lii.  10,  &c.,  and  answorably  were  they  executed. 

(7.)  With  how  much  ado  he  recovered  himself,  is 
evident  by  his  many  grievous  complaints,  such  as 
ILese,  '  Have  mercy  upon  me,  0  Lord,  for  I  am  iu 
trouble :  mine  eye  is  consumed  with  grief,  yea,  mj' 
soul  and  my  belly,'  &e.,  Ps.  xxxi.  9,  10. 

(8.)  Whether  he  ever  recovered  his  former  joy  and 
eomfort  again  is  uncertain.  Surely  Samson,  Solomon, 
Asa,  and  others  did  not. 

Sec.  137.  Of  the  occasions  and  consequences  of 
saints'  fully. 

The  foresaid  degrees  of  the  fall  of  such  as  are  eflec- 
Inally  called  and  regenerate,  do  happen  partly  by 
reason  of  outward  temptations  (as  Lot  was  tempted 
by  his  daughters,  Gen.  xix.  31,  &c.,  and  Peter  by 
those  that  saw  him  at  the  high  priest's  hall.  Mat. 
ixvi.  69),  and  partly  by  those  inward  corruptions  that 
lemain  iu  them  ;  for  though  they  be  truly  regenerate, 
yet  they  are  but  iu  part  regenerate.  The  flesh  re- 
maineth  iu  the  best  so  long  as  they  remain  in  this 
flesh,  Rom.  vii.  18,  &c. 

Particular  corruptions  which  occasion  saints'  falls 
are  these  : 

1.  High-mindedness.  Thus  much  the  apostle  im- 
plies by  this  admonition,  '  Be  not  high-minded,  but 
fear,'  Rom.  xi.  20. 

2.  Self-conceitedness.  This  was  it  that  made  Lao- 
dicea  lukewarm  ;  she  thought  she  had  need  of  nothing. 
Rev.  iii.  10,  17. 

3.  Overmuch  confidence.  This  was  the  occasion 
cf  Peter's  fall,  Mat.  xxvi.  33. 

4.  Too  much  boldness.  Solomon  was  too  bold  in 
suffering  his  wives  to  worship  each  of  them  their  own 
{{ods ;  thereupon  he  himself  went  after  other  gods, 
1  Kings  xi.  5,  &c. 

5.  Too  great  security.  David  was  overtaken  here- 
by, 2  Sam.  xi.  2. 

C.  Too  little  fear  and  jealousy  over  one's  self.  By 
this  means  was  Lot  seduced,  Gen.  xis.  33. 

In  that  true  saints  have  such  occasions  of  falling 
BO  far  and  so  foully  as  the  foresaid  instances  do  de- 
monstrate, the  apostle's  careat  of  taking  heed  is  duly 
lo  be  observed  by  the  best  of  us,  the  rather  because 
of  the  evil  consequences  that  follow  upon  saints'  falls. 
For, 

1.  God  is  exceedingly  dishonoured  thereby. 

2.  The  holy  profession  is  disgraced. 

S.  The  church  and  communion  of  saints  is  scandal- 
ised. 

■i.  The  gospel  is  blasphemed, 

5.  The  weak  are  made  to  stumll'^,  Gal.  ii.  13. 


6.  Enemies  take  occasion  of  insulting.  Lam.  i.  7-9. 

Sec.  138.  Of  Christ  the  living  God. 

The  apostle,  to  add  the  more  force  to  his  admonition, 
setteth  out  him  from  whom  such  as  fall  away  depart, 
in  these  words,  ©soD  ^S>rof,  the  living  God,  whereby 
he  declares  his  divine  nature,  God,  and  his  excellent 
property,  lirinij, 

Under  this  description,  Christ  is  comprised.  For 
the  apostle's  main  scope  is  to  stir  up  the  Hebrews  to 
keep  close  to  Christ,  whom  they  had  professed.  He 
gave  to  Christ  this  title,  God,  before,  ver.  4.  Sec.  49. 
That  Christ  is  true  God,  is  proved,  Chap.  i.  8.  Sec.  107. 
In  what  respect  Christ  is  God  our  Lord,  and  what 
duties  thereupon  are  expected  of  us,  in  reference  to 
Christ,  hath  been  declared.  Chap.  i.  10.  Sec.  128. 

This  epithet  living,  applied  to  God,  the  living  God, 
is  used  two  ways  : 

1.  Essentially;  as  God,  he  is  the  living  God,  Ps. 
Ixxxiv.  2,  1  Thess.  i.  9. 

2.  Personally,  and  distinctly  to  each  person  ;  to  the 
Father,  Mat.  xvi.  16 ;  to  the  Son,  1  Tim.  iv.  10  ; 
and  to  the  Holy  Ghost,  2  Cor.  vi.  16.  Here  it  is  per- 
sonally used,  and  that  in  reference  to  the  Son. 

The  Son  is  the  living  God  two  ways : 

1.  Originally;  in  which  respect  it  is  said,  '  In  him 
was  life,'  John  i.  4  ;  and  again,  '  As  the  Father  hath 
life  in  himself,  so  hath  he  given  to  the  Son  to  have 
Ufe  in  himself,'  John  v.  20. 

2.  Operatively  ;  in  this  respect  it  is  said,  that  '  the 
dead  shall  hear  the  voice  of  the  Son  of  God  ;  and  they 
that  hear  shall  live,'  John  v.  25  ;  and  Christ  thus  saith 
of  himself,  '  I  am  the  resuiTection  and  the  life :  he 
that  believcth  in  me,  though  he  were  dead,  yet  shall 
he  live,'  John  xi.  25.  Thus  is  he  called  '  the  prince  of 
life,'  Acts  iii.  15,  and  life  itself,  John  xiv.  6.  It  is 
Christ  that  gives  life  to  all.  He  gives  the  natural  life, 
John  i.  4,  and  spiritual  life.  Gal.  ii.  20,  and  elermil 
life,  1  John  v.  20.  In  this  respect  Christ  is  the  foun- 
tain of  life,  an  open  fountain,  an  over-flowing,  ever- 
flowing  fountain. 

Indeed,  God  as  God  is  a  fountain  of  life,  and  a  full 
fountain ;  but  so  deep,  as  all  the  means  in  the  world 
out  of  Christ  cannot  di-aw  out  water  of  life  from  thence. 
I  may,  in  this  respect,  say  hereof,  as  the  woman  of 
Samaria  said  of  Jacob's  well,  '  Thou  hast  nothing  to 
draw  with,  and  the  well  is  deep,'  John  iv.  11.  Yea, 
it  is  a  closed  will,  and  herein  like  to  Laban's  well,  a 
great  stone  is  upon  the  well's  mouth.  Gen.  xxix.  2. 
All  the  men  in  the  world  are  not  able  to  roll  away  that 
stone.  But  Christ,  God-man,  is  that  true  Israel  who 
is  able  to  roll  away  the  stone,  to  open  the  well,  and  to 
draw  water  out  of  it.  He  is  '  a  fountain  opened  to  the 
house  of  David,'  that  is,  to  the  chui'ch  of  .^od,  Zech, 
xiii.  1.  -,- 

Herein  is  our  God,  the  Lord  Jesus  Christ,  distin- 
guished from  all  the  gods  of  the  Gentiles,  who  are  not 
living  gods,  Ps.  cxv.  5,  &c.,  and  from  angels  and  saints, 


272 


OOCGE  ON  HEBUEVVS. 


[Chap.  III. 


whom  papists  trust  unto,  and  yet  they  can  give  no  life  ; 
yea,  and  from  all  creatures  whatsoever,  for  none  of  them 
have  hfe  in  themselves,  nor  can  give  life  to  others. 

Sec.  139.  Of  duties  due  tn  Clulst  as  he  is  the  liriii'/ 
Go,l. 

Sundry  duties  are  to  bo  performed  unto  Christ  iu 
this  respect,  that  he  is  the  living  God. 

1.  Acknowledge  him  to  he  the  true  (JoJ,  Joshua  iii. 
10,  Jer.  X.  10. 

2.  Be  zealous  of  his  honour,  1  Sam.  xvii.  2G,  2 
Kings  xix.  4,  IG. 

8.  Fear  him  that  hath  the  absolute  power  of  life, 
Luke  xii.  5,  Hob.  x.  31. 

4.  Tremble  before  him,  Dan.  vi.  20,  Deut.  v.  2G. 

5.  Adore  him,  Eom.  xiv.  11. 

C.  Serve  him,  1  Thes.  i.  9,  Heb.  ix.  14. 

7.  Turn  to  him,  Acts  xiv.  15. 

8.  Long  after  him,  Ps.  xlii.  2,  and  Ixxxiv.  2. 

9.  Hold  close  to  him,  John  vi.  G8,  09. 

10.  Seek  life  of  him,  .John  vi.  33,  and  v.  40. 

11.  Trust  in  him,  1  Tim.  iv.  10,  and  vi.  17. 

12.  Account  it  a  great  privilege  to  be  his  son,  Hosea 
i.  10,  Rom.  ix.  20,  Heb.  xii.  22. 

13.  Pervert  not  his  word,  Jer.  xxiii.  3G. 

14.  Never  depart  from  him,  Heb.  iii.  12. 

Sec.  140.  Of  Ike  resolution  o/Heb.  iii.  12. 

Ver.  12.  Talce  heed,  hrelhren,  lest  there  be  in  any  of 
you  an  evil  heart  of  unbelief,  in  departing  from  the 
livin/}  God. 

The  sum  of  this  verso  is,  a  cnreut  against  apostasy. 

Hereof  are  two  parts, 

1.  An  expression  of  the  caveat. 

2.  A  description  of  apostasy. 

In  the  expression  of  the  cureat,  observe, 

1.  A  mild  insinuation,  in  this  word  brethren. 

2.  A  prudent  admonition  :  whereof  are  four  branche?. 

1.  The  kind  of  admonition,  by  a  caveat,  take  heed. 

2.  The  end  of  the  a  Imouition,  to  prevent  an  evil, 
hit. 

3.  The  extent,  to  ourselves  and  others,  any  of  yon. 

4.  The  continuance  therein,  at  any  lime. 

In  the  description  of  apostasy  two  points  arc  noted  : 

1.  The  ground  of  it,  whence  it  ariseth. 

2.  The  nature  of  it,  wherein  it  consistetb. 
The  ground  is, 

1.  Generally  propounded. 

2.  Particularly  exemplilied. 
The  general  is  set  out, 

1.  By  the  subject,  an  hair!. 

2.  By  the  quality  of  it,  erit. 
The  nature  of  it  is  set  out, 

1.  By  the  proper  act,  to  depart. 

2.  By  the  subject  from  which  they  depart.  L'ero  is 
expressed, 

1.  Ths  person,  Gi>d. 

2.  His  property,  lirimj. 


Sec.  111.   Of  observations  arising  out  of  Hoh.  iii.  12. 

I.  Admonitions  are  needful  for  Christians.  This 
phrase,  take  heed,  is  an  admonition.     See  Sec.  1 22. 

H.  Admonitions  must  be  seasoned  with  mild  insinua- 
tions. Such  an  one  is  this  title  brethren.  See  Sec. 
121. 

III.  Every  one  must  be  circumspect  over  himself. 
This  relative  you  hath  reference  to  one's  self.  See 
Sjc.  123. 

IV.  Our  circumspection  must  extend  to  others.  This 
word  any  hath  reference  to  others.     See  Sec.  124. 

Y.  Our  circumspection  mutt  be  perpetual.  This 
phrase,  at  any  time,  intends  a  perpetuity.  See  Sec.  125. 

VI.  Means  must  be  used  to  prevent  sin.  This  par- 
ticle lest,  is  a  note  of  prevention.     See  Sec.  125. 

VII.  The  heart  must  especially  be  looked  unto.  This 
is  the  end  why  mention  is  here  made  of  the  heart.  See 
Sec.  120. 

VIII.  There  is  an  evil  heart.  The  epithet  evil,  here 
annexed  to  the  heart,  demonstrates  thus  much.  See 
Sec.  127. 

IX.  Unbelief  is  the  cause  of  an  evil  heart.  This 
phrase,  '  an  evil  heart  of  unbelief,'  intends  as  much. 
See  Sec.  128. 

X.  Unbelief  is  the  cause  of  apostasy.  So  it  is  here 
made  to  be.     See  Sec.  129. 

XI.  Professors  of  the  yospel  may  fall  away.  This 
admonition  to  such  implies  so  much.     See  Sec.  131. 

XII.  Christ  is  true  God.  He  is  here  so  called.  See 
Sec.  138. 

XIII.  The  true  God  is  the  living  God.  He  is  here 
so  styled.     See  Sec.  128. 

Sec.  142. '  (9/  adding  directions  to  admonitions  and 
crhortalions. 

Ver.  13.  But  exhort  one  another  daily,  while  it  is 
called  To-day,  le;t  any  of  you  be  hardened  through  the 
deceitfulness  of  sin. 

Here  begins  the  apostle's  direction  for  preventing 
.apostasy.     See  Sec.  121. 

In  it  is  prescribed  a  sovereign  remedy  to  make  it 
the  more  useful,  ver.  13,  with  a  strong  reason  added 
thereto,  ver.  14. 

The  remedy  prescribed  is  a  continual,  mutual  ex- 
hortation of  one  another. 

The  first  particle,  aXXa,  but,  being  a  conjunction  of 
opposition  to  an  odious  vice,  implieth,  that  by  the 
means  here  prescribed,  the  vice  whereof  they  were 
before  forewarned,  may  be  avoided.  To  this  purpose 
is  this  particle  of  opposition  frequently  used  in  Solo- 
mon's Proverbs.  So  Rom.  xiii.  14,  1  Peter  i.  14,  15. 
But  most  perlinent  to  the  point  in  hand  is  a  like  direc- 
tion of  this  apostle,  thus  set  down,  '  Not  forsaking  the 
assembling  of  yourselves  together,  but  exhorting  one 
another,"  Heb.  x.  25. 

By  this  it  is  manifest  that  it  is  behovoful  to  add 
directions  for  avoiding  such  sins  as  we  dissuade  meu 
from.    Christ,  the  best  of  teachers,  taught  much  after 


Ver.  13.] 


GOUGE  ON  HEBREWS. 


273 


this  manner  :  as  '  Lay  not  up  for  yourselves  treasures 
upon  earth  :  but  lay  up  for  yourselves  treasures  in 
heaven,'  Mat.  vi.  19,  20  ;  so  John  vi.  27,  Mat.  x.  28. 
Soe  Chap.  vi.  3,  Sec.  2G. 

By  this  means  prohibitions,  admonitions,  reprehen- 
sions, and  other  like  endeavours  to  keep  from  sin,  are 
more  useful  and  efl'cctual.  So  also  are  exhortations 
and  incitations  to  duty.  Many  that  see  an  equity  of 
forbearing  that  which  is  forbidden,  and  doing  that 
which  is  required,  fail  of  putting  the  one  and  the  other 
in  execution,  for  want  of  directions  to  do  the  same. 

Commendable,  therefore,  is  that  course  which  many 
prudent  teachers  do  use,  to  add  to  other  uses  of  their 
doctrines,  rules  and  means  for  the  avoiding  that  which 
their  doctrine  disproves,  and  performing  that  which 
their  doctrines  require. 

Sec.  143.  Of  the  benefit  of  exhortation. 
The  Greek  word  '^ra^axa'kirri,  translated  exhort,  is 
a  compound.  The  simple  verb  KoKih,  vocare,  signi- 
fieth  to  call.  It  is  used  in  this  verse  and  phrase,  y<.akiT- 
■ra.1,  '  called  to-day  :'  thereupon  this  compound  signi- 
fieth  to  call,  fur,  Acts  xsviii.  20,  ira^'.-KoXma,.  We 
use  to  call  for  those  to  whom  we  intend  some  good, 
either  by  direction,  admonition,  exhortation,  or  con- 
solation. In  this  respect  it  signifielh  also  to  beseech, 
Horn.  XV.  30  ;  and  to  comfort,  2  Cor.  vii.  6.  Most 
fi-cqueutly  it  is  tr.inslated,  as  here,  to  exhort. 

To  exhort  one  to  a  duty,  is  to  call  upon  him,  and 
to  stir  him  up  to  do  it.  lu  reference  to  spiritual  duties, 
we  are  very  dull  and  heavy,  and  need  exhortation  and 
incitalion.  Witness  the  disciples  both  at  Christ's 
transfiguration,  and  also  at  his  passion.  One  would 
Lave  thought  that  the  glory  of  the  one,  and  their  com- 
passion at  the  other,  might  have  so  roused  up  their 
spirits,  as  to  have  kept  them  waking  ;  but  neither  the 
one  nor  the  other  did  it.  At  both  times  Christ  with- 
drew himself  with  them  to  pray  (this  is  a  spiritual  and 
heavenly  duty),  yet  at  both  times  they  were  heavy  with 
sleep,  Luke  ix.  28,  32,  and  xxii.  45.  These  were  men 
regenerate,  endued  with  true  sanctifying  grace  ;  and 
that  so  far  as  the  spirit  of  them  was  willing  ;  but  Christ 
renders  the  reason  of  their  heaviness  and  drowsiness, 
'The  flesh  is  weak,'  Mat.  xxvi.  41.  Now  the  flesh 
is  in  the  best.  The  best  therefore  have  need  to  be  ex- 
horted. 

Yea,  further,  exhortations  are  needful  for  those  that 
are  ready  and  forward,  to  put  them  on  the  more.  As 
in  striving  for  the  mastery,  they  who  are  forward  to 
put  out  their  best  ability  for  tlie  prize,  by  acclama- 
tions and  shoutings,  are  the  more  put  on  ;  so  Chris- 
tians, in  their  Christian  course,  by  exhortations. 
Exhortation,  therefore,  is  neeJful  for  all,  and  useful 
to  all. 

Sec.  114.   Of  prinde  inciliiiri  one  another. 
This  phrase,  one  another,  is  the  interpretation  of 
one  Greek  word,  laurox,;,   which  properly 


tjonrseh'es  ;  and  so  for  the  most  part  is  translated,  as 
where  it  is  said,  '  ye  justify  yourselves,'  Luke  xvi.  15 ; 
and  '  yield  yourselves,'  Rom.  vi.  13 ;  and  '  examine 
yourselves,'  2  Cor.  xiii.  5. 

Here,  indeed,  it  is  fitly  translated  one  another  ;  for 
it  is  improper  to  say,  '  Exhort  yourselves.'  But  here 
he  speaks  to  a  multitude  who  are  one  body,  1  Cor.  xii. 
12,  one  house,  ver.  6,  yet  many  members  of  that  body 
and  house.  In  reference  to  the  multitude  of  mem- 
bers, he  saith,  'Exhort  one  another;'  yet  because 
they  are  all  of  one  body  and  one  house,  he  expresseth 
his  mind  under  a  word  that  signifieth  themselves.  By 
reason  of  this  union,  the  word  aXXriXov;,  that  pro- 
perly signifieth  one  another,  is  translated  yourselves, 
1  Thes.  v.  11.  What  is  said  to  be  done  to  them  as 
members,  is  done  one  to  another  ;  and  what  is  done 
to  them,  as  united  in  a  body,  is  said  to  bj  done  to 
themselves. 

Two  points  may  here  be  observed  : 

1.  That  in  exhortations  and  incitations  to  others, 
we  do  the  hke  ourselves. 

2.  That  we  endeavour  to  bring  others  to  such  com- 
mon duties  as  we  judge  to  be  useful  for  ourselves. 

Of  both  these,  see  The  Saints'  Sacrifice,  on  Ps.  xvi. 
19,  sec.  120,  121. 

This  mutual  admonishing  one  another  is  especially 
meant  of  private  Christians,  and  their  seeking  to  edify 
one  another.  This  is  exemplified  in  sundry  particu- 
lars :  as  to  '  care  one  for  another,'  1  Cor.  xii.  25  ;  'to 
pray  one  for  another,'  James  v.  It)  ;  '  to  love  one 
another,'  John  xiii.  31  ;  'to  admonish  one  another,' 
Rom.  XV.  14  ;  'to  comfort  one  another,'  1  Thes.  iv. 
18  ;  'to  edify  one  another,'  1  Thes.  v.  11 ;  '  to  be 
kind  one  to  another,'  Eph.  iv.  32  ;  '  to  have  compas- 
sion one  of  another,'  1  Peter  iii.  8  ;  to  '  have  peace 
one  with  another,'  Mark  ix.  50. 

By  private,  mutual  exhortations,  and  performing 
other  like  duties  one  to  another,  private  Christians 
come  to  bo  as  ministers  of  God,  yea,  as  gods  one  to 
another.  For  God  is  good,  and  doth  good,  Ps.  cxix. 
08.  Thus  shall  Christians  shew  that  goodness  is  in 
them,  by  these  fruits  of  goodness  that  proceed  from 
them. 

By  mutual  exhortations,  and  other  like  duties,  pri- 
vate Christians  shall  much  help  on  the  public  ministry 
of  the  word.  In  that  by  this  means  Christians  are 
better  fitted  to  profit  by  the  public  ministry. 

This  is  the  rather  to  be  done  by  private  Christians, 
because  they  have  frequent  opportunites  of  doing  it. 

See.  145.   Of  eilififing  others  daily. 

The  foresaid  duty  of  mutual  exhortation  is  to  be 
performed  daily,  or  every  day,  as  the  Greek  phrase 
soundeth,  za()'  Exacrijv  rj/iisav.  The  very  same  words 
of  that  Greek  phr.ase  are  not  elsewhere  in  the  New 
Testament  used  ;  but  like  phrases,  as  xaS'  ij/xsjav.  Acts 
ii.  46,  47 ;  rfi  xai)'  iifiioav,  Luke  xi.  3  ;  and  some,  as 
emphatical  as  the  phrase  in  this  verse,  namely,  'rra.ffa* 
S 


GOUGE  ON  HEBREWS. 


[Cii-vr.  III. 


re  ri/i's^av,  Acts  V.  42,  and  xara  cacrav  iifi'i^av,  svii.  17. 
These  are  all  translated  daili/,  wbicli  here  implieth  a 
constant  performing  of  a  duly  ;  that  we  tliiuk  it  not 
enough  that  we  have  sometimes  performed  it,  but  we 
must  still  bo  doing  it  day  after  day.  We  may  not 
bo  '  weary  in  well-doing,'  2  Thes.  iii.  13  ;  but,  as  we 
have  any  opportunity,  still  be  doing  more  and  more 
good  in  this  kind,  Gal.  vi.  i),  10. 

Exhortations,  admonitions,  and  other  like  means  of 
edification,  are  spiritual  food,  whereby  the  soul  is 
nourished  unto  spiritual  and  eternal  life.  Wherefore, 
as  bodily  food  is  daily  ministered  (in  which  respect  it 
is  called  '  daily  bread,'  Luke  xi.  8),  so  ought  the  spi- 
ritual food  to  be  daily  given  :  thus  more  fruit  and 
comfort  may  be  thence  expected. 

Of  continually  doing  good,  see  Sec.  125. 

Soc.  UG.  Of  tuklmi  the  opportiiiiili/  of  edifijiiui 
otiien. 

This  phrase,  u-hilc  it  is  called  To-dai/,  seems  to  imply 
a  restraint ;  for  the  Greek  words,  a^^ig  ob,  donee,  usque, 
quo,  quoad,  translated  it7i(7<?,  do  signify  a  limitation,  and 
are  ordinarily  translated  ////,  as  Acts  vii.  18,  1  Cor. 
xi.  2G  and  xv.  25,  Rev.  ii.  25  ;  or  until,  as  Gal.  iv. 
19  ;  but  here  it  is  such  a  restraint  as  intendeth  a  verj' 
large  extent. 

The  day  is  properly  that  time  wherein  light  appear- 
eth.  Thus  it  is  opposed  to  the  night,  which  is  a  time 
of  darkness;  see  Sec.  91.  In  the  day  time,  while  it 
is  light,  men  use  to  work  and  travel,  Ps.  civ.  23,  which 
they  cannot  so  well  do  in  the  night.  Hereunto  Christ 
alludes,  saying,  '  I  must  work  wliilo  it  is  day :  the  night 
Cometh  when  no  man  can  work,'  John  ix.  4. 

To  day  (ro  ff;i/i£jov')  is  indefinitely  put  for  the  time 
wherein  a  thing  may  be  done. 

The  apostle's  meaning  is,  that  they  should  exhort 
one  another  while  there  is  time  and  opportunity  to 
do  that  duty.  Thus  this  phrase  may  bo  taken  three 
ways : 

1.  In  reference  to  the  means  which  God  affordeth 
for  working  grace  in  men.  In  this  respect  lo-dny  is 
put  for  that  time  which  is  called  '  the  day  of  salvation,' 
'  the  accepted  time,'  2  Cor.  vi.  2. 

2.  In  reference  to  particular  men's  lives  ;  and  that, 
(1.)  To  the  life  of  him  that  exhorteth  ;  in  which 

sense  an  apostle  saith,  '  I  think  it  meet,  as  long  as  I 
am  in  this  tabernacle,  to  stir  you  up,'  2  Peter  i.  18. 

(2.)  To  the  life  of  him  to  whom  the  exhortation  is 
given  ;  for  while  a  n).an  lives,  there  may  be  hope  of 
doing  him  good  in  the  judgment  of  charity. 

3.  In  reference  o  the  church,  which  shall  continue 
80  long  as  this  world  lasteth.  Thus  to-day  may  extend 
to  the  end  of  the  world  ;  for  so  long  as  there  are  pro- 
fessors of  the  faith  c.i  earth,  they  ought  to  exhort  one 
another.  An  apostle  hath  care  of  those  that  should 
survive  after  his  dic-ase,  2  Peter  i.  15. 

In  the  first  rcfcrfiice,  which  is  to  the  mtans  of  grace, 
'  See  Sec.  7t',  and  Cliap.  iv.  7,  Sec.  43. 


this  limitation,  '  while  it  is  called  To-day,'  is  used  as  a 
motive  to  stir  them  up  to  perform  this  duty  of  mutual 
exhortation,  in  that  there  is  a  special  time,  called  to- 
ddfi,  wherein  wo  may  do  good  thereby ;  which  time 
will  not  always  last,  for  it  hath  a  date  and  period. 
Therefore  he  addeth  this  verb,  y.ai.ilTai,  called,  which 
implieth  a  manifestation  of  a  thing,  as  Luke  i.  85,  so 
as  we  ought  to  take  that  season  which  God  is  pleased 
to  oiler  unto  us  of  doing  what  good  we  can  for  the 
mutual  establishing  of  one  another. 

It  was  before  shewed  that  opportunity  must  be  taken 
for  our  own  spiritual  good  (Sec.  76) ;  here  the  apostle 
adviseth  to  take  the  season  of  doing  good  to  others. 

This  phrase,  '  the  fields  are  white  already  to  har- 
vest,' John  iv.  35,  implieth  a  season  and  opportunity 
of  reaping.  And  it  is  used  by  Christ  to  shew  the 
reason  why  he  then  would  not  sull'er  himself  to  be 
hindered  from  preaching  the  gospel,  no,  not  by  taking 
his  ordinary  food.  He  layeth  a  necessity  upon  taking 
the-  season  of  doing  good  :  '  I  must  work,'  saith  he, 
'  while  it  is  day,'  John  ix.  4. 

A  forcible  reason  hereof  is  rendered  in  these  words, 
'  the  night  cometh,  when  no  man  can  work.'  When 
the  season  is  gone,  all  hope  of  doing  good  is  taken 
away.  Christ  hereupon  wisheth  that  Jerusalem  had 
in  her  day  known  the  things  which  belonged  to  her 
peace ;  but,  saith  he  unto  her,  '  now  they  are  hid  from 
thine  eyes,'  Luke  xix.  42.  E.xpcrience  verifies  that 
which  the  wise  man  hath  thus  testified,  '  There  is  no 
work,  nor  device,  nor  knowledge,  nor  wisdom  in  the 
grave,'  Eccles.  ix.  10.  So  there  may  be  while  we  live 
a  time  wherein  no  means  will  do  any  good,  namely, 
when  the  '  candlestick  shall  be  removed  out  of  his 
place,'  Rev.  ii.  5 ;  and  the  kingdom  of  God  shall  be 
taken  away.  Mat.  xxi.  48  ;  then,  though  men  cry,  they 
shall  not  be  heard,  Prov.  i.  28. 

This  nearly  concerns  us,  for  yet  it  may  be  said, 
'  Behold,  now  is  the  accepted  time ;  behold,  now  is 
the  day  of  salvation,'  2  Cor.  vi.  2.  Now,  therefore, 
ministers,  magistrates,  parents,  other  governors,  yea, 
and  private  friends,  must  be  all  careful  to  put  the 
apostle's  advice  in  practice  '  while  it  is  called  to-day.' 

Sec.  147.  Of  the  damage  of  neglecting  means  /or 
softening  the  heart. 

To  enforce  the  foresaid  dnly  of  mutual  exhorting 
one  .mother,  and  that  from  time  to  time,  so  long  as 
the  season  coutinueth,  the  apostle  declareth  the  danger 
of  neglecting  the  same,  in  these  words,  '  lest  any  of  you 
be  hardened.'  He  had  before  shewed,  ver.  8,  the  great 
datijage  of  hardness  of  heart,  he  doth  therefore  hero 
inculcate  that  damage,  to  make  them  the  more  watchful 
agiiinst  it. 

The  manner  of  bringing  in  this  damage  is  by  way 
of  caution  and  prevention,  in  this  particle  / 
the  Greek  it  is  thus,  Ua  //.r,,  that  nut ;  as  ■'" 
S'tid,  that  not  any  of  you,  or  that  none  ot  yon, 
hardened.     Hereby  it  appearelh,  that  where  means  of 


mage  is  by  way  j 
article  lest.  In  J 
r ;  as  lif  he  had  I 
lone  of  yon,  be  * 


Ver.  13.] 


GOUGE  ON  HEBREWS. 


275 


softeuing  are  omitted  or  neglected,  the  heart  will  be 
hardened.  As  the  heart  of  man  is  of  its  own  nature 
hard,  so  after  it  is  by  public  or  private  means  softened, 
f  those  means  be  not  still  used,  the  heart  will  fall  to 
its  native  hardness.  As  wax,  and  clay,  and  other  like 
things,  which  are  naturally  hard,  will  upon  withhold- 
ing means  of  softening,  after  they  have  been  once 
softened,  fall  to  their  native  hardness,  so  the  heart  of 
man.  Or  as  water,  though  it  be  made  scalding  hot, 
if  fire  be  taken  from  it,  will  soon  wax  cold  of  itself ; 
and  as  all  manner  of  heavy  things,  being  by  some 
means  or  other  drawn  upwards,  will  of  themselves  fall 
down  again  if  those  means  be  taken  away ;  so  the 
heart,  there  is  a  natural  proneness  and  inclination  in 
it  to  hardness. 

The  indefinite  expression,  '  lest  any  of  you,'  Ws  ij 
ifiuiv,  implieth  that  all  of  all  sorts,  even  the  best,  were 
subject  to  this  decay  and  to  this  hardening  of  their  heart. 
In  this  respect  they  ought  all  of  them  to  be  careful  in 
practising  the  fore-mentioned  duty  mutually  one  to 
another  among  all  sorts  of  them.  See  verse  12, 
Sec.  123. 

Of  hardness  of  heart,  and  of  the  great  damage 
thereof,  see  Sec.  80,  &c. 

Sec.  148.   Of  the  deceit/illness  of  sin. 

The  apostle  doth  further  declare  the  ground  of  that 
proneness  to  wax  hard  in  this  phrase,  '  through  the 
deceitfulness,'  a^raT?],  or  '  with  the  deceilfulness  of 
sin.'  So  as  it  is  by  the  manifold  deceits  of  sin  that 
it  prevails  so  much  as  it  doth  upon  men.  The  par- 
ticular deceits  hereafter  specified  give  evident  proof 
hereunto. 

By  sin  is  here  in  special  meant  the  corruption  of 
nature,  that  corruption  in  which  all  are  conceived  and 
born,  which  they  carry  about  them  so  long  as  they 
retain  their  mortal  body.  It  is  that  which  in  Scrip- 
ture is  called  the  flesh,  opposed  to  the  spirit.  It 
continually  lusts  against  the  spirit,  Gal.  v.  17,  and  is 
ever  soliciting  a  man  to  evil,  and  hindering  him  in 
every  good  thing  that  he  enterpriseth,  Kom.  vii.  18, 
&c.  It  containeth  in  it  all  manner  of  evil  lusts,  Eph. 
iv.  22,  which  are  called  t«c  i-^iSu/uai  rris  dTarj)-:, 
'  lusts  of  deceitfulness,'  or  '  deceitful  hists,'  because  a 
man  is  exceedingly  deceived  therewith.  By  reason 
hereof,  deceitfulness  is  attributed  to  riches,  aTarj)  rou 
rrXoJrciu,  Mat.  xiii.  22.  For  this  inbred  corruption 
niaketh  men  so  to  doat  on  riches,  as  they  prefer  them 
before  true  godliness  and  heavenly  happiness. 

Though  in  some  special  respects  the  inward  cor- 
ruption may  justly  be  styled  deceitful,  yet  is  not  this 
evil  quality  to  be  restrained  only  to  it.  As  the  dam 
or  mother  is,  so  are  her  imps  and  brats.  Both  innate 
corruption,  and  also  outward  sins  sprouting  from 
thence,  are  all  deceitful.  The  apostle  attributeth  this 
very  epithet,  (kcelveableness,  to  unrighteousness,  a'Trdrti 
rrjc  adixlac,  2  Thes.  ii.  10.  He  also  calls  philosophy, 
that  is,  men's  conceits,  grounded  upon  their  own  cor- 


rupt reason  and  sense,  'vain  deceit,'  xivri  aTarti,  Col. 
ii.  8.  And  another  apostle  calls  the  lascivious  prac- 
tices and  unseemly  carriages  of  some  formal  professors 
drrdraig  d-jroiv,  '  their  own  deceivings,'  wherein  they 
sported  themselves,  2  Peter  ii.  13. 

In  all  these  places  the  word  of  the  test  is  used,  even 
six  times,  whereof  some  speak  of  our  natural  corrup- 
tion, others  of  the  fruits  thereof.  In  this  text,  sin 
may  indefinitely  be  taken  for  any  kind  of  sin,  inward 
or  outward,  for  every  sin  is  deceitful. 

The  verb  d/j^rxoTdveii/,  from  whence  the  Greek  nonn 
translated  sin  is  derived,  hath  a  notation  from  an  He- 
brew root,  mton,  amunim  reddidit,  e.racerbavit,  provo- 
carit,  Ps.  Ixxviii.  17,  that  signifieth  to  embitter  and 
provoke  ;  for  every  sin  exasperates  and  provokes  God. 
See  Sees.  90,  103.  In  that  respect  it  hath  many  de- 
ceitful devices. 

All  the  devices  of  sin  are  as  fair  baits  whereby 
dangerous  hooks  are  covered  over  to  entice  silly  fish 
to  snap  at  them,  so  as  they  are  taken  and  made  a  prey 
to  the  fisher. 

There  is  a  Greek  word,  hXidZiiv,  inescare,  thrice 
used  in  the  New  Testament,  which  is  taken  from  that 
practice  of  a  fisher. 

Our  English  translate  it  enticed,  SsXsa^o'/isvoj,  James 
i.  14  ;  beguiling,  biXidZ^omg,  2  Peter  ii.  14  ;  allure, 
h\=dt,'uoi,  ver.  18.  The  primitive  root  bi'Kog,  dolus, 
from  whence  the  Greek  word  is  derived,  signifieth  de- 
ceit. Thence  a  noun  hiXiao,  quasi  boKiao,  esca  qua 
animalia  capiuntur,  which  signifieth  meat,  or  a  bait, 
whereby  fish,  fowl,  or  other  living  creatures  are  taken; 
and  the  foresaid  verb,  SeXek^m,  which  signifieth  to  lay 
a  bait,  or  to  catch  with  a  bait,  and,  metaphorically,  to 
entice,  allure,  and  beguile. 

This  deceilfulness  of  sin  is  a  strong  inducement  to 
make  us  watchful  against  it,  and  that  the  rather  be- 
cause of  our  foolish  disposition  and  proneness  of 
nature  to  snap  at  every  bait,  and  to  yield  to  every 
temptation.     Hereof  see  Sec.  122. 

No  man  is  willing  to  be  beguiled.  Though  most 
men  love  to  be  flattered,  and  delight  therein,  yet  when 
they  discern  that  their  flatterers  mock  them,  they  are 


That  we  may  the  better  discern  the  mockings  and 
cozenages  of  sin,  I  will  set  some  of  them  before  you. 
The  deceits  which  sin  useth  are  such  as  these : 

1.  Sin  presents  itself  in  another  dress  than  its 
own. 

2.  It  pre!  ends  fair  advantages. 

3.  It  insensibly  soaketh  into  men's  hearts. 

4.  It  so  bewitcheth  those  that  give  entertainment 
to  it  as  it  cannot  be  cast  off. 

Of  these  four  particulars,  see  Sec.  122. 

.').  It  accommodates  itself  to  particular  men's 
humours,  as  Zedekiah  and  the  four  hundred  false  pro- 
phets, observing  that  Ahab  was  set  to  go  against  Eamoth- 
Gilcad,  answerulily  ordered  their  prophecies,  even  so 
as  best  befitted  his  humoar,  1  Kings  xxii.  6.    'Thus  lust 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


Bcts  upon  the  phlegmatic  humour,  pride  on  the  san- 
gainc,  anger  on  the  choleric,  revenge  on  the  melan- 
choly, passion  of  the  female  sex,  lasciviousness,  on 
youth,  stoutness  on  the  strong  man,  covetousness  on 
the  old  man,  so  the  like  on  others. 

6.  When  once  it  begins  to  tempt  a  man,  it  will 
hardly  cease  till  it  hath  prevailed  against  him.  Though 
the  Spirit  resist  it,  yet  will  it  continue  to  resist  the 
Spirit,  Rom.  vii.  21,  23.  'When  lust  hath  conceived, 
it  bringeth  forth  sin;  and  sin,  when  it  is  finished, 
bringeth  forth  death,'  James  i.  15. 

7.  It  works  itself  into  a  man  by  degrees.  At  first 
it  saith,  as  Lot  did  of  Zoar,  Gen.  xix.  20,  '  Is  it  not 
a  little  one?'  But  that  little  one  is  like  a  'little 
leaven'  which  '  leavcnelh  the  whole  lump,'  1  Cor. 
V.  G.  At  first  it  saith.  Taste  a  little  ;  upon  that  taste 
followcth  a  liking,  then  a  desire,  which  moves  him  to 
commend  it,  and  to  accustom  himself  thereunto. 
'  Evil  communications  corrupt  good  manners,'  1  Cor. 
XV.  83.     From  words  they  proceed  to  deeds. 

8.  It  suggests  good  effects  and  events  to  follow 
upon  yielding  to  it,  abusing  that  general  principle  of 
the  apostle,  'AH  things  work  together  for  good,'  Rom. 
viii.  28.  Though  God,  through  his  unsearchable  wis- 
dom and  almighty  power,  may  bring  good  out  of  evil, 
yet  is  not  sin  the  true  and  proper  cause  of  good.  To 
like  purpose  doth  it  pervert  tliis  apostolical  cordial, 
'  Where  sin  abounded,  grace  did  much  more  abound,' 
Rom.  V.  20. 

9.  It  much  presseth  the  common  practice  of  most 
men,  charging  such  as  yield  not  with  singularity,  and 
thereby  deceives  many. 

10.  It  insisteth  much  upon  moderation,  and  alleg- 
eth  that  a  man  may  bo  '  righteous  overmuch,'  and  to 
cast  himself  into  many  unnecessary  dangers,  Eccles. 
vii.  10. 

11.  It  much  inculciiteth  the  power  of  repentance, 
that,  supposing  the  worst  that  can  be  said  of  such  and 
such  a  sin,  it  may  be  redressed  by  repentance,  press- 
ing Nathan's  anssvcr  to  David,  2  Sam.  xii.  13;  and 
the  eflect  that  followed  upon  that  repentance  of  Man- 
asseh,  2  Chron.  xxxiii.  18  ;  of  Peter,  Mat.  xxvi.  75, 
and  many  others. 

To  conclude,  herein  appears  the  deceitfulness  of 
sin,  that  there  is  scarce  any  sin  committed  for  which 
he  that  committeth  it  hath  not  some  defence  to  pa- 
tronise it.  As  all  manner  of  heretics  and  idolaters,  so 
impious,  profane,  rebellious,  unmerciful,  intemperate, 
riotous,  seditious,  ambitious,  and  injurious  persons 
have  their  apologies. 

Sec.  149.  Of  remedies  against  the  dcceiljulncss  of  sin. 

Many  of  the  means  prescribed  for  perseverance. 
Sec.  70,  may  be  applied  against  the  deceitfulness  of 
sin.  But  besides  them,  it  is  meet  to  set  down  other 
particulars  parallel  to  the  particular  deceits  of  sin, 
which  are  such  as  follow.  Fur  this  end  prav,  as  Eph. 
i.  17,  and  Philip,  i.  9,  10. 


1.  Thoroughly  try  matters,  as  it  is  said  of  the  angel 
of  the  church  of  Ephesus,  '  Thou  hast  tried  them 
which  say  they  are  apostles,  and  are  not,  and  hast 
found  them  liars,'  Rev.  ii.  2.  By  a  due  and  thorough 
trial,  false  shows  and  pretences  will  be  discovered. 

2.  Prize  the  uncertain  advantages  which  sin  mak- 
eth  show  of,  with  the  certain  damages  that  will  follow 
upon  yielding  to  sin.  Thus  will  the  fair  proffers  of 
sin  be  rejected.  Moses  '  esteemed  the  reproach  of 
Christ  greater  riches  than  the  treasure  of  Egypt ;  for 
he  had  respect  unto  the  recompence  of  reward,'  Heb. 
xi.  26.  '  What  is  a  man  profited  if  he  shall  gain  the 
whole  world,  ami  lose  his  own  soul  ?'  Mat.  xviii.  20. 

3.  Be  always  watchful,  so  sin  cannot  seize  upon 
thee  unawares.  This  rule  is  for  this  end  prescribed, 
1  Thes.  V.  8,  6. 

4.  Give  no  entertainment  to  sin  at  all,  lest  it  so 
bewitch  thee  as  thou  canst  not  cast  it  ofif.  Do  as 
Joseph  did  in  this  kind.  Gen.  xxxix.  8,  &e. 

5.  Seek  not  to  satisfy  thine  humour.  There  is  great 
danger  therein.  Thereby  may  we  soon  fall  into  great 
distempers.  Solomon,  to  this  purpose,  gives  this  ad- 
vice, '  Put  a  knife  to  thy  throat,  if  thou  be  a  man 
given  to  appetite,'  Prov.  xxiii.  2.  And  Christ  thus, 
'  Take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  overcharged  with  surfeiting,'  &c.,  Luke 
xxi.  34. 

6.  After  some  repulses  prepare  for  more  assaults. 
Satan  three  several  times  tempted  Christ,  and  that 
three  several  ways  :  and  when  he  departed  from  him 
it  was  but  for  a  season,  Luke  iv.  13. 

7.  Avoid  the  least  degree  of  sin  ;  for  sin  is  of  a 
growing  nature.  Stinking  weeds  grow  faster  than 
sweet  flowers.  Men  use  to  clip  a  proverb,  in  saying, 
'  A  little  hurts  not.'  The  full  proverb  is  this:  'Modi- 
nnn  non  nocet,  si  non  svmalur,'  '  A  Httle  hurts  not, 
if  it  be  not  taken,'  If  the  devil  get  in  a  claw,  he  will 
soon  make  way  for  his  whole  paw,  yea,  for  head, 
body  and  all. 

8.  Judge  not  matters  by  events.  Good  things  may 
have  bad  events  ;  and  evil  things  may  have  good 
events.  It  is  not  of  the  nature  of  evil  that  good  fol- 
lowcth thereupon,  but  the  almighty,  over-ruling  pro- 
vidence of  God.  A  skilful  apothecary  can  so  temper 
poison  with  other  ingredients,  as  to  make  a  cordial 
thereof.  Will  it  thereupon  be  safe  for  any  man  to 
drink  poison  ? 

9.  '  Follow  not  a  multitude  to  do  evil,'  Exod.  xxiii. 
2.  Multitude  is  so  far  from  justifying  or  extenuating 
sin,  as  it  npgravateth  the  same  ;  as  many  faggots  make 
the  fire  to  be  the  greater.  A  prophet  hereby  nggravateth 
the  cause  of  Israel's  captivity,  that  '  all  Israel  trans- 
gressed,' Dan.  ix.  11.  And  herein  the  sin  of  the 
Sodomites  is  aggravated,  that  '  both  old  and  young, 
even  all  the  people  from  every  quarter,'  conspired 
therein.  Gen.  xix.  4. 

10.  Be  well  instructed  in  those  things  which  con- 
ctrn  God  and  his  glory,  and  in  the  things  that  are 


Yeu.  14.] 


GOUGE  ON  HEBKEWS. 


truly  righteous,  that  in  them  thou  mayest  manifest 
thy  holy  zeal,  and  not  be  cooled  with  a  pretence  of 
undue  moderation.  In  those  things  fear  not  the  blame 
of  being  '  righteous  overmuch.'  A  man  may  indeed 
be  righteous  overmuch  in  matters  that  have  no  war- 
rant from  God's  word  ;  but  are  either  frothy  appre- 
hensions of  his  own  brain,  or  vain  inventions  of  other 
men.  In  that  which  is  truly  and  properly  righteous, 
one  cannot  bo  '  righteous  overmuch.' 

11.  Take  heed  of  yielding  to  sin  upon  presuming 
to  repent.  Kepentancc  is  not  in  thine  own  power  :  it 
is  a  special  gift  of  God,  Acts  xi.  18,  2  Tim.  ii.  25.  It 
is  not  therefore  safe  in  provoking  God  to  presume  of 
that  which  he  only  can  give. 

12.  Be  well  instructed  and  exercised  in  God's  word. 
By  this  thou  mayest  bo  made  perfect,  and  thoroughly 
furnished  to  answer  all  vain  apologies  for  sin.  By  the 
law  of  God  David  was  made  '  wiser  than  his  enemies,' 
Ps.  cxix.  98. 

Sec.  150.  Of  I  he  resolutions  and  uhservalions  ofReh. 
iii.  13. 

Ver.  13.  But  exhort  one  another  daily,  xMle  it  is 
called  To-day,  lest  any  of  you  he  hardened  through  the 
deceit/ulness  of  sin. 

The  sum  of  this  verse  is,  a  direction  to  keep  our- 
selves and  others  from  backsliding. 

Herein  we  may  distinguish  the  inference  and  the 
substance. 

The  inference  is  in  this  causal  particle  yu=,for. 

The  substance  lays  down, 

1.  A  duty. 

2.  The  danger  of  neglecting  that  duty. 
In  the  duty  is  laid  forth, 

1.  The  act  to  be  performed,  '^ra.^axaXun,  c.rlwit. 

2.  The  persons,  both  agent  and  patient,  taitToui, 
one  another. 

8.  The  time. 

This  is  set  out  two  ways  : 

1.  By  the  extent,  zal)'  £xairr>]»  '/j/iSjaK,  daily. 

2.  By  the  restraint,  «%§';  ou  to  a/i/M^ov  -/.aXihai, 
irhile  it  is  called  To-day. 

About  the  danger,  observe, 

1.  The  manner  of  expressing  it,  by  caution,  lest. 

2.  The  matter  whereof  it  consisteth. 
Herein  we  may  observe, 

1.  The  kind  of  danger,  hardness,  axXri^uvSji ,  be 
hardened. 

2.  The  persons  that  may  fall  into  it,  tI;  eg  u/aSi',  any 
of  you. 

3.  The  cause  of  falling  into  it. 
This  is, 

1.  Generally  set  down  to  bo  a/iasria,  sin. 

2.  Particularly  exemplified  by  this  epithet,  urrarri, 
deceitfulness. 

Ohserrations. 

I.  Directions  must  he  added  to  dissuasions.     This  I 

gather  f^om  the  inference.     In  the  former  verse  was  a 


dissuasion  ;  in  this  verse  is  added  a  direction.     See 
Sec.  142. 

II.  Christians  have  need  to  he  incited  to  duty..  Why 
else  should  this  duty  of  mutual  exhortation  be  so 
pressed,  as  it  is  here  ?     See  Sec.  143. 

III.  Ciiristians  must  quicken  themselves  in  quichen- 
ing  others. 

IV.  Christians  must  stir  vp  others  to  that  which  they 
see  meet  for  themselves.  These  two  arise  out  of  this 
word  oie  another.     See  Sec.  144. 

Y.  Private  mutual  incitations  are  special  means  of 
stahility.  This  word  one  another,  intends  private  as 
well  as  public  persons.  And  that  which  is  required 
is  for  the  establishing  of  one  another.  See  Sec. 
145. 

VI.  Mutual  duties  must  continually  he  performed. 
So  much  is  intended  under  this  word  daily.  See 
Sec.  145. 

YII.  There  is  a  season  of  doing  good.  This  word 
to-day  implieth  a  season.     See  Sec.  146. 

VIII.  The  opportunity  of  doing  good  must  be  taken. 
This  phrase,  ^vh^le  it  is  called  To-day,  sets  out  the  op- 
portunity when  the  duty  is  to  be  done.    See  Sec.  14(3. 

IX.  There  is  danger  in  omitting  this  season.  This 
particle  lest  intendeth  a  danger.     See  Sec.  147. 

X.  Danger  must  be  prevented  in  all  sorts.  This 
phrase,  lest  any  of  you,  is  indefinite,  and  compriseth 
all  of  all  sorts  under  it.     See  Sec.  147. 

XI.  Man's  heart  neglected  ivill  soon  wax  cold.  This 
is  the  danger  intended  under  this  word  lest,  and  ex- 
pressed in  this  word  hardened.     See  Sec.  147. 

XII.  Sin  causeth  hardness  of  heart.  Thus  much  is 
here  expressed.     See  Sec.  148. 

XIII.  Sin  is  deceiful.  This  epithet  added  to  sin 
shews  it  to  be  so.     See  Sec.  148. 

XIV.  Sin  prevails  the  more  by  the  deceivableness 
thereof.  This  phrase,  through  the  deceitfulness  of  sin, 
gives  proof  hereof.     See  Sec.  148. 

Sec.  151.   Of  being  viade  partakers  of  Christ. 

Ver.  14.  For  Jie  are  made  'partakers  of  Christ,  ifue 
hold  the  beginning  of  our  confdence  stedfast  unto  the 
end. 

This  verse  hath  reference  to  the  two  former  verses, 
and  is  added  as  a  motive  to  enforce  both  the  dissua- 
sion from  apostasy,  ver.  12,  and  also  the  direction 
for  preventing  hardness  of  heart. 

The  first  particle  yaj,  for,  shews  that  it  is  inferred 
as  a  reason. 

The  force  of  the  motive  lieth  in  that  privilege  that 
belongeth  to  those  that  embrace  the  gospel.  The 
privilege  is,  that  they  are  made  partakers  of  Christ. 

The  argument  may  be  thus  framed  : 

They  who  are  made  partakers  of  Christ  tu^i  not 
depart  from  God,  nor  suffer  themselves  to  be  mraened. 

But  ye  that  profess  the  gospel  are  made  partakers 
of  Christ. 

Therefore  ye  must  not  depart,  &o. 


COUGE  OX  HEBREWS. 


[Chap.  III. 


Of  this  word  /itToy^oi,  partakers,  bcc  ver.  1,  Sec.  17. 
Of  this  title  Christ,  see  Tcr.  G,  Sec.  54. 

To  bo  made  partakers  of  Christ  intends  two  mys- 
teries : 

One  is  a  spiritual  union  betwixt  Christ  and  be- 
lievers, whereby  they  are  made  one  body,  1  Cor. 
xii.  12:  Christ  the  head,  believers  the  members 
thereof. 

The  other  is  a  right  to  that  heavenly  inheritance 
which  properly  belongeth  to  Christ  as  the  only  be- 
gotten Son  of  God,  and  whereunto  believers  in  Christ 
are  adopted,  being  made  joint-heirs  with  Christ,  Rom. 
viii.  17. 

In  both  these  respects  believers  are  made  partakers 
of  Christ.  Both  these  may  stand  together,  severed 
they  cannot  be  ;  for  all  that  are  united  unto  him  as 
members  to  a  head,  shall  partake  of  his  glory:  and 
none  shall  partake  of  his  glory  but  his  members. 

I  take  the  former  mystery  to  be  most  principally 
here  intended.  For  ho  saith  '  partakers  of  Christ,' 
not  '  partakers  tor/ether  uilh  Christ,'  as  the  Gentiles 
are  said  to  be  partakers,  together  with  the  Jews,  of 
God's  promise  in  Christ,  Eph.  iii.  6.  The  other  mys- 
tery followeth  upon  this. 

This  phrase, '  are  made  partakers  of  Christ,'  having 
reference  to  believers,  sheweth  that  the  faithful  have 
a  right  to  Christ ;  he  appertaineth  to  them  ;  he  is 
theirs.  In  this  respect  he  is  said  to  be  in  them,  Col. 
i.  27,  John  xvii.  23  ;  to  live  in  them.  Gal.  ii.  20  ;  to 
dwell  in  their  hearts,  Eph.  iii.  17  ;  to  be  one  with 
them,  John  xvii.  21,  22.  This  mystical  union  the 
Holy  Ghost  setteth  out  by  many  resemblances,  as 
head  and  members,  Eph.  v.  30  ;  husband  and  wife, 
2  Cor.  xi.  1,  2;  vine  and  branches,  John  xv.  5; 
foundation  and  edifice,  Eph.  ii.  20  21 ;  house  and 
inhabitants,  ver.  C  ;  yea,  we  are  said  to  put  on  Christ 
as  a  garment,  Rom.  xiii.  14. 

Of  this  mystical  union,  the  privileges,  comforts,  and 
duties  thence  arising,  see  Domest.  But.  on  Eph. 
V.  30,  treat,  i.  sees.  70,  71,  &c. 

The  word  yiyi\u.(i.iv,  translated  made,  implieth 
that  there  was  a  time  when  they  were  not  partakers 
of  Christ.  They  were  not  so  bom.  It  was  a  privi- 
lege conferred  on  them,  John  i.  12.  Thus  it  is  said, 
they  were  made  partakers  of  the  Holy  Ghost,  Heb. 
vi.  4,  ij-trCyjiUi  yivrjOivras,  &c.  This  privilege,  to  be 
partakers  of  Christ,  is  one  of  those  gifts  which  '  came 
down  from  the  Father  of  lights,'  James  i.  17.  It  is 
supernatural  ;  for  all  men  by  nature  are  '  without 
Christ,'  Eph.  ii.  12.  This  much  amplificth  the 
privilege,  and  cnforceth  the  duties  inferred  there- 
upon. 

Sec.  152.  Of  the  meaning  of  the  Greek  uord  trans- 
iated  '  confidence.' 

These  words,  '  If  we  hold  the  beginning,'  &c.,  are 
an  evidence  of  our  being  partakers  of  Christ.  That 
evidence  is  perBeverance  in  the  faith  of  Christ. 


To  hold  the  beginning  of  our  confidence,  is  to 
persevere  in  that  faith,  wherein  wo  have  been  for- 
merly instructed,   and  whereof  we  have  made  pro- 


The  word  'jTocfTaisic,  hero  translated  confidence,  is 
not  the  same,  rraiitisia,  which  was  so  translated,  ver.  fi. 
Sec.  61.  The  one  and  the  other  Greek  word  may 
intend  one  and  the  same  grace,  but  in  diflfcrent  re- 
spects. 

That  -jrastriaia  sets  Out  confidence,  as  it  makes  one 
freely  and  boldly  profess  the  true  faith  ;  this  i/Ti>- 
ffragic,  as  it  supporteth  one's  spirit.  For  the  Greek 
word  here  used,  according  to  the  notation  and  pro- 
per use  of  it,  signifieth  substance;  so  it  is  translated, 
Heb.  xi.  1,  or  subsistence.  Thus  it  is  applied  to  the 
second  person  in  sacred  Trinity,  and  translated  person, 
Heb.  i.  3,  Sec.  21.  There  see  the  notation  and  deri- 
vation of  the  Greek  word  used  in  this  test. 

It  here  signifieth  some  special  grace,  that  gives  a 
subsistence  or  being  to  one,  or  which  sustaineth  or 
supporteth  him. 

Our  former  English  translators,  following  Beza, 
thus  expound  the  word  by  a  periphrasis,  '  Wherewith 
we  are  upholden,'  quo  sustenlamur.  In  the  same 
sense  do  most  interpreters  here  e.^cplain  it. 

If  due  consideration  be  had  about  the  grace  which 
doth  thus  uphold  us,  it  will  be  found  to  be  faith. 
For  thereby  we  lay  hold  on  Christ,  and  are  upheld 
by  him. 

Our  last  English  translators  turn  it  '  confidence,' 
which  is  an  high  degree  of  faith,  and  implieth  a 
settled  assurance.  In  this  sense  is  this  very  word 
used,  and  so  translated,  2  Cor.  xi.  17,  i'lrosTusi:  Tf,s 
xai);;^r}Siu;,  confidence  of  boasting. 

And  to  like  purpose  is  the  same  phrase  used, 
though  a  little  otherwise  translated,  2  Cor.  ix.  4. 

Whether  we  take  faith  or  confidence,  for  the  grace 
here  meant,  the  diflcrence  is  not  great,  for  both  intend 
a  resting  on  Christ ;  only  this  latter,  namely,  confi- 
dence, implieth  some  greater  assurance.  Where  the 
like  matter  is  set  out,  the  apostle  expressly  men- 
tioneth  faith;  thus,  'If  you  continue  in  the  faith 
grounded  and  settled,'  &c.,  Col.  i.  23. 

Many,  both  ancient  and  modern  expositors,'  take 
faith  to  be  the  grace  here  meant. 

Two  reasons  may  be  given  why  the  apostle  setteth 
out  faith  under  tbat  Greek  word  which  signifieth  sub- 
stance or  subsistence. 

One  is  to  show,  that  faith  giveth  a  kind  of  substance, 
or  being  to  things  to  come,  which  actually  are  not ; 
for  '  faith  is  the  substance  of  things  hoped  for,'  Heb. 
xi.  1.  Rut  things  hoped  for  are  not  actually,  wliilo 
they  are  hoped  for,  but  only  expected  to  be.  No  man 
hopes  for  that  which  he  actually  enjoyeth.  '  Hopi-, 
that  is  seen,  is  no  hope,'  Rom.  viii.  24.     But  fai'h 

>  Ambr.  do  Vocal.  Gent.  1.  2.     Clirys.  Tlicopliyl.  Tl. 
(lorot.  OCcunicn.  Calv.  feeza,  Tureus,  Scult.  CEcolamp.  tii 
I   Nahum.  Diodat.  aliique. 


Ver.  14.] 


GOUGE  ON  HEBREWS. 


279 


gives  a  kind  of  present  being  to  that  which  is  hoped 
for.  Thus,  Abraham  saw  Christ's  day,  John  viii.  56. 
Hereof  see  more  on  Heb.  xi.  1. 

The  other  reason  is  to  declare,  that  it  is  faith 
which  upholds  us  in  all  difficulties,  and  iu  our  greatest 
weaknesses.  By  faith  'out  of  weakness,  believers 
were  made  strong,'  Heb.  xi.  84.  Hereupon  it  is 
said,  that  '  He  who  believeth  shall  not  be  confounded,' 
1  Peter  ii.  0.  '  Believe  in  the  Lord,  so  shall  j'ou  be 
established,'  said  Jehoshaphat  to  his  people,  2  Chron. 
XX.  20. 

This  is  of  force  to  stir  up  such  as  have  not  faith,  to 
get  it ;  and  such  as  have  it,  to  nourish  it.  Of  both 
these,  see  The  Whole  Armour  of  God,  treat,  ii.  part 
0.  Of  faith,  on  Eph.  vi.  16,  sec.  17,  &c.,  and  sec. 
64,  &c. 

Sec.  163.    Of  faith  maldiifj  us  partakers  of  Christ. 

Faith  being  the  grace  here  intended,  it  appears 
that  by  faith  we  are  made  partakers  of  Christ :  '  Christ 
dwelleth  in  our  hearts  by  faith,'  Eph.  iii.  7.  '  And 
we  live  by  the  faith  of  the  Son  of  God,'  Gal.  ii.  20. 
For  faith  is  that  instrument  which  God  bj'  his  Spirit 
worketh  in  us  to  lay  hold  on  Christ,  to  be  united  unto 
bini,  and  so  to  be  made  partakers  of  him. 

God  in  his  wisdom  doth  use  this  instrument  of 
faith  to  that  purpose,  upon  two  especial  grounds. 

1.  Because  faith  of  all  graces  makes  most  to  God's 
honour.  Hereof  see  I'/ie  Whole  Armour  of  God, 
treat,  ii.  part  0,  on  Eph.  vi.  16.     Of  faith,  sec.  7. 

2.  Because  faith  doth  most  strip  man  of  all  con- 
ceit in  himself.  For  faith  is  a  hand  which  a  man 
stretcheth  out  to  another  to  receive  what  is  needful 
for  him.  Hereby  he  shews,  that  he  cannot  find  it  in 
himself;  but  that  which  he  looks  for,  is  in  him  to 
whom  he  stretcheth  his  hand  to  receive  it. 

Against  the  foresaid  doctrine,  it  may  be  objected, 
that  '  Hereby  we  know  that  we  dwell  in  Christ,  and 
Christ  in  us,  because  he  hath  given  us  of  his  Spirit,' 
1  John  iv.  13.  Hereupon  another  apostle  saith,  '  If 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
his,'  Rom.  viii.  9.  By  these,  and  other  like  texts  of 
Scripture,  it  appears  that  we  are  made  partakers  of 
Christ  by  his  Spirit. 

A  ns.  It  is  true  that  we  are  united  to  Christ  by  his 
Spirit,  but  that  hindereth  not  our  union  also  by  faith. 
Both  may  stand  together.  For  there  is  a  double 
bond  of  our  spiritual  union  with  Christ :  one  on 
Christ's  part,  which  is  the  Spirit ;  the  other  on  our 
part,  which  is  faith.  Christ,  by  his  Spirit,  layeth 
hold  on  us,  and  we  by  faith  lay  hold  on  Christ. 

If  Christ  be  worth  the  having,  and  that  it  be  a  pri- 
vilege to  be  made  partakers  of  Christ,  how  blind  are 
they  tliat  see  it  not !  What  sots  are  they  that  regard 
it  not !  Then  labour  to  get,  preserve,  and  well  use 
faith,  which  is  the  means  God  hath  appointed  t.o 
that  end.  Hereof  see  The  Whole  Armour  of  God,  in 
the  places  before  quoted. 


Sec.  154.   Of  fciilh's  increase. 

The  Greek  word  translated  heijinniug,  may  be  taken 
either  for  a  foundation  whereupon  an  edifice  is  built ; 
or  for  the  first  breeding  or  being  of  a  thing. 

In  the  former  sense  it  is  used,  Heb.  vi.  1,  and 
translated  princijile.  But  in  the  margin  the  true 
sense  of  the  Greek  word  is  thus  expressed,  the  be- 
ginning. 

That  the  word  beginning  doth  there  signify  founda- 
tion, is  evident  by  this  phrase  following,  '  Not  laying 
again  the  foundation,'  &c.  Beginning  a,ni  foundation 
are  there  put  for  one  and  the  same  thing. 

In  the  latter  sense,  as  it  signifieth  the  first  being  of 
a  thing,  it  is  most  frequently  used,  as,  '  The  begin- 
ning of  the  gospel,'  Mirk  i.  1.  IBy  the  gospel  he 
means  the  preaching  thereof.  Now,  because  John 
was  the  first  minister  thereof,  John's  preaching  of  it  is 
called  the  beginning  of  the  gospel.  So  the  first 
miracle  that  Christ  wrought,  is  called,  'the  beginning 
of  miracles,'  John  ii.  11. 

In  the  former  sense,  the  apostle  takes  it  for  grant, 
that  there  had  been  a  foundation  of  faith  laid  among 
them.  Why  else  should  he  call  upon  them  to  hold 
it  fast  ?  This  is  it  which  is  called,  'The  form  of 
sound  words,'  2  Tioa.  i.  13,  and  a  '  foundation,'  Heb. 
vi.  1.  On  that  place  there  will  be  a  more  just  occa- 
sion to  speak  of  this  point. 

In  this  place,  as  beginning  signifieth  the  first  being 
of  a  thing,  it  sheweth,  that  where  it  is  begun,  it 
must  be  preserved  and  increased.  The  apostle 
having  testified  to  the  Colossians,  that  he  '  heard  of 
their  faith  in  Christ,'  addeth,  that  he  '  ceased  not  to 
pray  that  they  might  increase,  and  be  strengthened 
therein,'  Col.  i.  4,  9-11. 

Grace  is  not  perfect  at  the  first,  1  Cor.  xiii.  9.  By 
growth  it  attains  to  perfection. 

Besides,  growth  in  faith  is  an  evidence  of  the  truth 
of  faith. 

This  is  a  point  needful  to  be  pressed  in  these  de- 
clining days.  Christ  may  well  say  to  England,  as  he 
did  to  Ephesus,  '  Thou  hast  left  thy  first  love,'  Rev. 
ii.  4.  Where  there  is  a  stay  in  grace,  there  will  be 
a  decay.  We  have  need  to  '  stir  up  the  gift  of 
God  that  is  in  us,'  2  Tim.  i.  6.  We  that  are  made 
partakers  of  Christ,  ought  to  'grow  up  into  him  in  all 
things,'  Eph.  iv.  15.  Hereof  see  The  Whole  Armour  of 
God,  on  Eph.  vi.  16,  treat,  ii.  part  6.  Of  faith,  sec. 
64,  &c. 


ofc 


right  to 


Sec.  155.  Of  perseverance  an  evid-. 
Christ. 

These  words,  (/"  I'-e  hold  stedfast  unto  the  end,  are 
the  same  that  were  used  before,  verse  G,  and  in  the 
same  sense. 

Of  this  particle,  idv  wej,  ;/,  see  Sec.  60. 

Of  the  emphasis  of  these  words,  /i'^x^i  riXou;  ^iQaiav 
xaTOLd^uiiiv,  'he'd  fust  to  the  end,'  see  Sec.  68. 

This  inference  being  here  set  down  as  a  proviso., 


GOLGE  OX  HEBRl;\V^ 


[Chap.  III. 


Bbeweth,  that  it  is  perseverance  in  faith  which  givelh 
sure  evidence  that  \vc  are  made  partakers  of  Christ. 
Hereof  see  ver.  G,  sec.  08. 

Sec  150.  Of  the  rcsuhttlon  an  I  olmcrvations  0/ Heb. 
iii.  14. 

Ver.  14.  For  Wi-  are  made  paiiakers  0/  Chmt,  if  ue 
hold  the  betjinning  0/ oui-  conjidence  stedj'asl  to  the  end. 

The  sum  of  this  verse  is,  an  evidence  of  our  right  to 
Christ. 

Herein  we  are  to  observe, 

1.  The  iuferetice  in  this  causal  particle,  /';/■. 

2.  The  substance.     Wherein  is  set  down, 

1.  A  privilege. 

2.  An  evidence  thereof. 

In  setting  down  the  privilege,  two  points  are  ex- 
pressed : 

1.  The  kind  of  privilege,  partah-ers  of  Chrhl. 

2.  The  ground  thereof,  in  this  verb,  ve  are  made. 
About  the  evidence  we  may  observe, 

1.  The  manner  of  expressing  it,  by  way  of  supposi- 
tion, in  this  pai-ticle,  (/. 

2.  The  matter. 

Wherein  is  declared,  1,  an  act ;  2,  the  subject. 
The  act  is, 

1.  Propounded,  in  this  word  hold. 

2.  Amplified,  and  that  two  ways  : 

(1.)  By  the  extent,  in  this  epithet,  stcdfafit. 
(2.)  By  the  continuance  thereof,  unto  the  end. 
The  subject  points  at, 

1.  The  heijinnina. 

2.  'J'he  grace  itself,  conjideiic-,  or  faith. 

Ihctrines. 

I.  Men  way  he  partakers  0/ Christ.  This  is  here 
plainly  expressed,  and  taken  for  grant.  See  Sec. 
151. 

II.  To  he  partakers  0/ Christ  is  a  supernatural  gift. 
This  phrase,  we  are  made,  implieth  as  much  See 
Sec.  151. 

HI.  Our  right  in  Christ  must  make  us  faithful  to 
him  ;  so  faithful  as  we  never  depart  from  him,  nor 
be  hardened  against  him.  The  causal  particle  fir 
intends  thus  much.     See  Sec.  151. 

IV.  Faith  upholds  them  that  hare  it.  In  this  respect 
faith  is  here  styled  suhslance,  or  that  which  supports. 
See  Sec.  152. 

V.  Faith  wakes  men  partakers  of  Christ.  In  that 
continuance  in  faiih  is  here  set  down  as  an  evidence 
of  our  union  with  Christ,  it  follows  that  by  faith  that 
union  is  wrought.     See  Sec.  153. 

VI.  Faith  begun  must  he  nourished.  The  prefixing 
of  this  word  beginning,  before  confidence  or  faith,  clears 
this  doctrine.     See  Sec.  154. 

VII.  2'heg  who  are  in  Christ  must  look  to  their 
standir.g.     This  conditional  particle  if  hints  so  much.    ! 
See  Sec.  154. 

VIII.  I'erseverance  in  faith  gives  eiidence  of  our   I 
true  right  tu  Christ.     The  inference  of  the  condition   j 


of  perseverance  upon  the  privilege  of  being  partakers 
of  Christ,  proves  this  doctrine.     See  Sec.  154. 

IX.  Perseverance  must  he  without  intermission. 
This  epithet  stcdfast  demonstrates  as  much.  Bee 
ver.  0,  Sec.  08. 

X.  True  perseverance  holds  out  till  death.  For  this 
is  that  end  which  is  comprised  under  this  phrase, 
unto  the  end.     See  ver.  0,  Sec.  C8. 

Sec.  157.  Of  this  ]>hrase,  '  while  it  is  said,  To-dug.' 

Ver.  15.  Whiles  it  is  said,  To-day,  if  ye  uill  hear  his 
voice,  harden  not  your  hearts,  as  in  the  provocation. 

The  apostle  doth  here  begin  to  expound  some 
passages  of  the  foresaid  testimony,  taken  out  of  Ps. 
xcv.  7,  &c. 

The  first  point  expounded  is  the  time  intended  by 
the  psalmist,  in  this  word  to-day. 

The  apostle  by  this  phrase,  whiles  it  is  said.  To-day, 
sheweth  that  a  continued  time  is  meant. 

The  Greek  phrase,  in  rtT  y.syesijai,  may  word  for  word 
be  thus  translated,  '  In  this  to  be  Siiid  to-day.'  This 
is  an  apparent  Hebraism.  For  the  Hebrews  do  com- 
prise the  gerunds  under  the  infinitive  mood  ;  and  by 
prefixing  a  preposition,  set  out  the  time  of  doing  a 
thing.  This  phrase,  10X3,  in  dicendo,  in  saying,  is 
thus  translated,  Ps.  xlii.  3,  '  while  they  say.'  The 
Greek  Septuagint  do  translate  it  in  the  very  same 
words  that  are  used  by  the  apostle  in  this  text,  it 
TiZ  '/.iyisiai. 

The  phrase  therefore  is  fitly  translated  by  our 
Enghsh,  and  it  doth  well  express  the  emphasis  of  the 
Hebraism,  and  the  meaning  of  the  apostle,  which  is 
to  demonstrate,  that  so  long  as  the  opportunity  of 
hearkening  to  the  voice  of  Christ  contiiiueth,  Christians 
must  take  that  opportunity,  and  by  no  means  harden 
their  hearts  against  it.     Hereof  see  more,  Sec.  140. 

Thus  this  verse  fitly  dependeth  on  the  latter  part 
of  the  former,  as  a  further  reason  to  stir  us  np  to 
'  hold  the  beginning  of  our  confidence,'  or  faith.  The 
reason  is  taken  from  God's  continuing  to  call  upon  us 
to  hearken  unto  his  voice,  and  not  to  harden  our 
hearts. 

The  argument  may  be  thus  framed, 

While  it  is  said,  '  To-day,  if  ye  will  hear  his  voice, 
harden  not  your  hearts,'  &c. ;  we  ought  to  hold  fast 
the  beginning,  &c. 

But  still  it  is  said,  '  To-day,  if  ye  will  hear,'  &c. 

Therefore  still  we  ought  to  hold  the  beginning,  &c. 

Sec.  158.  Of  extending  Scripture  instructioris  to 
future  ages. 

The  apostle  here  repeateth  the  very  words  of  the 
psalmist,  and  applieth  them  to  Christians.'  The 
point  itself,  of  taking  the  opportunity  of  hearkening  to 
Christ's  voice,  is  a  very  remarkable  point,  and  of  great 
concernment.  So  as  repetitions  of  matters  of  momei.t 
are  lawful  and  useful ;  and  that  whether  they  be  re- 

•  See  Chap.  ix.  28,  Sec.  138,  and  Chap.  x.  8,  Sec.  22. 


Vee.  10.] 


GOUGE  ON  HEBREWS. 


peated  in  the  same  words,  and  same  sense ;  or  in  the 
same  sense,  and  different  words.  See  more  hereof  in 
The  Saints'  Sacnfice,on  Ps.  cxvi.16,  sees.  98, 107-109. 

There  is  the  more  weight  in  repeating  this  point, 
because  it  is  repeated  in  the  very  terms  of  sacred 
Scripture.     Hereof  see  before,  Sec]!  71. 

Of  this  expression  of  the  time,  to-day,  see  Sec.  70. 

Of  hearing  Christ's  voice,  see  Sees.  77,  78. 

Of  the  heart,  and  harJening  it,  see  Sees.  79,  80,  &c. 

Of  this  note  of  resemblance,  as,  see  Sec.  89. 

Of  this  title  2^rovocation,  see  Sec.  90. 

Of  the  several  observations  gathered  out  of  the 
several  words  of  this  verse,  see  ver.  7,  8,  Sec.  120. 

Bj'  repeatiug  the  very  words  of  the  psalmist,  and 
applying  them  to  Christians,  the  apostle  giveth  us  to 
understand,  that  Scripture  instructions  are  of  perpetual 
use.  As  they  were  of  use  in  the  prophet's  time,  so 
also  in  the  apostle's,  so  still  in  ours,  so  will  they  be 
in  future  ages  till  the  world's  end.  They  are  as  the 
lamps  which  continually  gave  light  in  the  tabernacle, 
and  were  never  put  out,  so  long  as  it  stood,  Exod. 
xxvii.  20.  So  long  as  the  church  remaineth,  these 
lamps  ought  to  shine,  yea,  they  will  shine  in  it.  The 
prophet  is  commanded  to  write  his  prophecy  '  before 
the  people  in  a  table,'  and  to  '  note  it  in  a  book,  that 
it  might  be  for  the  time  to  come,  for  ever  and  ever,'  Isa. 
XXX.  8.  An  apostle  saith  that  '  the  prophets  did  minis-' 
ter  unto  us  the  things  that  are  now  reported,'  1  Peter 
i.  12. 

God's  truth  is  an  everlasting  truth,  it  '  endnreth  to 
all  generations,'  Ps.  c.  5,  '  even  for  ever,'  Ps.  cxvii.  2. 
God's  truth  is  as  himself,  and  his  will  as  his  nature  : 
'  He  changeth  not,'  Mai.  iii.  0. 

This  justifieth  such  collections,  inferences,  and  ap- 
plications which  preachers  use  to  make  of  scriptures 
to  their  auditors  ;  as  where  they  iind  any  general  duty 
commanded,  there  to  press  it  upon  their  people,  as  a 
duty  whereunto  their  people  are  bound.  We  have  the 
warrant  of  Christ  and  his  apostles  for  this.  When 
Christ  was  tempted  to  presumption,  Mat.  iv.  6,  he 
knew  that  this  precept  of  Moses,  '  Ye  shall  not  tempt 
the  Lord,'  Deut.  vi.  16,  belonged  to  him.  So  when 
he  was  tempted  to  fall  down  to  the  devil,  and  worship 
him,  he  pressed  this  injunction  long  before  delivered 
by  Moses,  '  Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve,'  Mat.  iv.  9,  10.  In 
this  respect,  he  reproved  the  Jews  of  his  lime  for 
transgressing  the  commandments  of  God,  given  in  their 
fathers'  time,  Mat.  xv.  6.  See  more  hereof,  ver.  8, 
Sees.  89,  90,  and  Chap.  xiii.  5,  Sec.  G8. 

Sec.  159.  Of  the  resohilion  and  obscnations  of 
Eeb.  iii.  15. 

Ver.  15.  Whiles  it  is  said,  To-day,  if  ye  will  hear  his 
voice,  harden  not  your  hearts,  as  in  the  provocation. 

The  sum  of  this  verse  is,  a  direction  for  holding 
fast  to  Christ. 

Two  special  points  arc  observable  herein  : 


1.  The  time  when  the  duty  is  to  be  per.''ormed. 

2.  The  means  how  it  may  be  performed. 
About  the  time  we  may  observe, 

1.  The  fitness  of  it,  to-day. 

2.  The  continuance  thereof,  whiles  it  is  saiJ. 
In  setting  down  the  means,  there  is  noted, 

1.  The  manner  of  propounding  the  same,  in  this 
conditio.ial  particle,  if. 

2.  The  matter  whereof  it  consisteth,  which  is  set 
down  both  affirmatively,  and  also  negatively. 

In  the  affirmative  there  is  expressed, 

1.  An  act,  hear. 

2.  An  object,  his  voice. 

The  negative  is  propounded  and  aggravated. 
In  the  proposition  there  is  set  down, 

1.  An  act  forbidden,  harden  not. 

2.  The  object  whereupon  that  act  useth  to  be  ex- 
ercised, your  hearts. 

The  aggravation  is  manifested  by  a  resemblance  to 
a  former  time. 

In  this  aggravation  is  set  down, 

1.  The  note  of  resemblance,  as. 

2.  A  description  of  the  time  and  place  intended,  in 
the  provocation. 

Doctrines. 

I.  The  opportunity  of  yrace  is  to  he  taken.  This 
word,  to-day,  signifieth  a  season  or  opportunity.  See 
Sec.  76. 

II.  Improvement  is  to  be  made  of  the  season  so  lonr) 
as  it  lasteth.  This  phrase,  !i7i(7('s  it  is  said,  implies  a 
continuance.     See  Sees.  146,  147. 

III.  God's  word  is  man's  rule.  This  is  his  voice 
which  we  must  hear.     See.  Sec.  78. 

IV.  God's  uord  is  the  most princijud  object  ofheariiiy. 
It  is  here  set  down  to  be  so.     See  Sec.  77. 

V.  Heariny  the  gospel  is  a  sovereign  antidote  against 
the  poison  of  an  hard  heart.  This  conditional  clause, 
If  ye  trill  hear,  presupposeth  thus  much.     See  Sec.  77. 

VI.  A  man's  heart  may  be  hardened.  This  is  here 
taken  for  grant.     See  Sec.  80. 

VII.  A  man  may  harden  his  own  heart.  He  speaks 
to  men  themselves  not  to  do  it.     See  Sec.  85. 

VIII.  Hardness  of  heart  is  an  hindrance  to  profitable 
hearing.  Therefore  we  arc  warned  not  to  harden,  if 
we  would  hear.     See  Sec.  77. 

IX.  Sins  of  former  ages  are  to  be  observed.  This  is 
the  end  of  this  title,  ^nwocation.     See  Sec.  90. 

X.  Sins  of  former  ages  are  to  be  avoided.  This  note 
of  resemblance,  as,  hath  reference  to  a  former  time. 
See  Sec.  89. 

XI.  The  same  points  may  be  repeated.  For  here  the 
apostle  repeateth  what  before  he  had  delivered  in  the 
same  words.     See  Sec.  158. 

Sec.  160.  Of  blaming  some  and  not  all,  where  fome 
only  are  guilty. 

Verse  16.  For  some,  when  theyhad  heard,  did  provoke: 
howbeit  not  all  that  came  out  of  Egypt  by  Moses. 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


Here  the  apostle  begins  to  shew  what  kind  of  persons 
sinned,  and  were  punished.  These  are  iudeKnitely 
hinted  in  this  verso,  and  more  clearly  exemplified  in 
the  verses  following. 

He  maketh  mention  of  the  persons,  to  give  a  more 
full  evidence  of  the  necessity  of  Christian  watchfulness 
against  hardness  of  heart,  even  because  they  whose 
hearts  were  hardened,  provoked  God  to  their  own  ruin. 

This  causal  particle,  ya.^,f(ir,  demonstrateth  somuch, 
for  it  imports  a  reason  of  that  which  goeth  before,  as 
if  he  had  more  plainly  said,  Do  not  ye  who  now  hear 
Christ's  word,  harden  j-our  hearts,  because  they  who 
of  old  were  hardened  provoked  God. 

This  pronoun,  r/vh,  some,  is  a  word  of  limitation, 
for  it  exempteth  some,  namely,  such  as  were  not  guilty; 
therefore  the  apostle,  by  way  of  explanation,  to  make 
his  mind  the  more  clear,  addeth  this  phrase,  '  Howbeit 
not  all.' 

The  apostle  would  not  lay  the  blume  on  all,  where 
he  knew  that  not  all,  but  only  some,  were  guilty. 

This  is  in  this  exemplification  the  more  observable, 
because  almost  all  at  some  time  or  other  provoked 
God.  For  of  all  the  six  hundred  thousand  men,  that 
came  out  of  Egypt,  Exod.  xii.  37,  there  were  but  two 
that  provoked  not  God  to  cut  them  ofif  in  the  wilder- 
ness, Num.  xiv.  29,  30. 

Indeed,  besides  those  two  men,  Joshua  and  Caleb, 
many  that  were  under  twenty  year  old,  when  they  came 
out  of  Egypt,  were  not  destroyed  in  the  wilderness,  for 
a  great  army  went  out  of  the  wilderness  into  Canaan  ; 
therefore  the  apostle  might  well  say,  '  some,  not  all,' 
so  as  none  are  to  be  blamed  but  those  that  are  guilty. 
All  are  not  to  be  involved  in  the  blame  that  lieth  upon 
some.  Snch  a  limitation  doth  the  apostle  use,  where 
he  reckoncth  up  particular  crimes  of  the  Israelites  in 
the  wilderness ;  thus,  some  of  them  were  iilolaters,  some 
of  them  committed  fornication,  some  of  them  tempted 
Christ,  some  of  them  murmured,  1  Cor.  x.  7-10. 

To  condemn  all,  where  some  only  are  guilty,  is  to 
condemn  the  just,  which  is  as  mucli  before  God,  as  to 
justify  the  wicked,  Prov.  xvii.  15. 

This  is  too  common  a  fault  among  many,  who  use  to 
condemn  all  professors  of  liypocri.sy,  because  some  are 
hypocrites,  and  all  ministers  of  pride,  and  all  magis- 
trates of  injustice,  and  all  lawyers  of  unconscionable- 
ness  in  maintaining  unjust  suits,  and  all  physicians 
of  unraercifulnoss,  and  all  citizens  of  covotousness,  and 
all  tradesmen  of  deccitfulness,  and  all  women  of  light- 
ness, and  all  servants  of  unfaithfulness.  See  more 
hereof  in  The  SalnU'  Sacrifice,  on  Ps.  cxvi.  11,  sec.  7-t. 

General  censures  are  for  the  most  part  unjust  cen- 
sures, yet  too,  too  common. 

This  moderation  of  the  apostle,  in  charging  some 
only,  affords  a  good  lesson  to  ministers,  magistrates, 
parentB,  masters,  and  others,  not  to  censure  orcondemn 
a  of  the  same  pl.ncc,  state,  calling,  office,  condition, 
degree,  country,  sex,  or  other  community,  for  the  fault 
of  some. 


Sec.  IGl.  Of  O )d's piiUimj  difference  betwixt  different 
persons. 

This  negative  clause,  cravrss,  not  all,  being  inferred 
upon  the  affirmative  with  this  conjunction  of  opposition, 
aXka,  but,  further  shews  that  God,  in  mixed  multitudes, 
can  put  dill'erence  betwixt  persons  that  differ. 

Though  the  persons  comprised  under  the  restrictive 
particle,  •rnig,  some,  before  mentioned,  were  a  very 
great  multitude,  and  these  comprised  under  this  nega- 
tive, not  all,  were  vei-y  few  in  comparison,  yet  God, 
who  took  notice  of  that  mnltitude,  did  also  take  special 
notice  of  these  few.  In  such  a  case  as  this  it  is  said, 
that  '  They  that  feared  the  Lord  spake  often  one  to  an- 
other :  and  the  Lord  hearkened,  and  heard  it ;  and  a 
book  of  remembrance  was  written  before  him  for  them 
that  feared  the  Lord,  and  thought  upon  his  name. 
And  they  shall  bo  mine,  saith  the  Lord,  in  the  day 
that  I  make  up  my  jewels,'  Mai.  iii.  16,  17.  When 
the  Lord  sent  a  destroyer  through  the  midst  of  Jeru- 
salem, he  commanded  to  '  set  a  mark  upon  the  fore- 
heads of  the  men  that  sighed,'  &c.,  Ezek.  ix.  4.  An 
j  apostle  giveth  three  instances  hereof,  which  are  as 
famous  as  ever  the  world  affiirded.  One  is  of  the  dif- 
ference that  God  put  betwixt  the  angels  that  stood,  and 
them  that  fell.  The  other  is  of  the  diflcrence  ho  put 
betwixt  Noah's  family  and  the  old  world.  The  third 
is  of  a  like  difl'erence  betwixt  Lot  and  the  people  of 
Sodom  and  Gomorrah.  Hereupon  this  conclusion  is 
inferred,  '  The  Lord  knoweth  how  to  deliver  the  godly 
out  of  temptations,  and  to  reserve  the  unjust  unto  the 
day  of  judgment  to  be  punished,'  2  Peter  ii.  4,  itc. 

'  The  eyes  of  the  Lord  are  in  every  place,  beholding 
the  evil  and  the  good,'  Prov.  xv.  3.  As  he  hath  an 
all-seeing  eye,  so  also  he  hath  a  perfect  discerning 
Spirit,  '  whose  fan  is  in  his  hand,  and  he  will  thoroughly 
purge  his  floor,'  &c.,  Mat.  iii.  12. 

This  is  a  great  comfort  and  encouragement  to  srch 
as  are  forced  to  complain,  as  David  did  :  Ps.  cxx.  5, 
'  Woe  is  me,  that  I  sojourn  in  Meshech,  that  I  dwell  in 
the  tents  of  Kedar  ! '  And  as  another  prophet,  '  Woo 
is  me,  for  I  dwell  in  the  midst  of  a  people  of  unclean 
lips,'  Isa.  vi.  5.  Though  we  live  among  such,  God 
will  not  wrap  ns  in  the  number  of  such,  especially  if 
we  remain  upright,  as  Noah  did,  Gen  vi.  0 ;  imd 
righteous,  as  Lot  did,  2  Peter  ii.  8.  Such  are  as  pre- 
cious stones  ;  though  they  be  in  a  heap  of  rubbish,  God 
can  and  will  find  them  out.  God  will  not  cast  away 
the  precious  with  the  vile.  God  sees  those  whom  man 
cannot  see.  When  Elijah  thought  there  had  been  none 
left  but  himself,  the  Lord  discerned  that  there  were 
'  seven  thousand  in  Israel,  which  had  not  bowed  their 
knee  to  Baal,'  1  Kings  six.  18. 

Sec.  1G2.  Of  professors  provoking  God  tchile  they 
liear  his  word. 

The  sin  of  those  some  before  mentioned  is  ihns 
expressed,  '  Some,  when  they  had  heard,  did  pro- 
voke.' 


i 


Ver.  16.] 


GOUGE  ON  HEBREWS. 


Of  the  derivation  and  emphafical  signification  of  tie 
word  provoke,  see  ver.  8,  Sec.  90. 

This  Greek  verb,  Tajs-Zxiavav,  is  here  only  in  this 
text  of  the  New  Testament  used,  but  in  the  Old  Tes- 
tament by  the  Greek  LXX  more  frequently,  especially 
in  the  Psalms  ;  as  Ps.  Ixxviii.  17,  40,  56,  and  cvi.  7, 
33,  48  ;  so  Jer.  xliv.  8  ;  and  in  sundry  other  places. 
In  the  New  Testament  there  are  other  Greek  words 
which  signify  the  same  thing,  carry  as  great  emphasis, 
and  transhited  provoke ;  as  in  this  phrase,  '  Do  we 
provoke  (Taja^JiXow,  ad  fervorem  excito)  the  Lord  to 
jealousy,'  1  Cor.  x.  22.  Love  '  is  not  provoked,'  tk^o- 
i,mu,  exacerbo,  1  Cor.  xiii.  5.  '  Provoke  not  your 
children,'  caoogy/^w,  ad  iram  provoco,  Epb.  vi.  4. 

The  word  used  in  my  text  doth  greatly  aggravate 
the  obstinacy  of  those  who  profess  themselves  to  be 
God's  people ;  they  do,  as  much  as  in  them  lieth, 
embitter  the  Spirit  of  God,  and  vex  him :  '  They 
rebelled,  and  vexed  his  Holy  Spirit,'  Isa.  Ixiii.  10 ; 
hence  is  it  that  he  is  said  to  be  grieved,  ver.  10,  sec. 
103.  What  else  can  be  expected  but  that  God  should 
vex  them,  as  is  threatened,  Ps.  ii.  5,  and  accomplished, 
2  Chron.  xv.  6.  It  is  not  safe  to  provoke  the  Al- 
mighty, and  to  cause  him  to  turn  his  fatherly  aflfeetion 
into  the  disposition  of  a  judge. 

This  sin  of  theirs  is  yet  further  aggravated  by  their 
contempt  of  the  means  which  God  aiibrded  to  reclaim 
them,  which  was  his  word  ;  for  this  act  hear  hath 
reference  to  '  the  voice  of  God,'  mentioned  ver.  7. 

The  Greek  word  axo-jaayr?:  is  a  participle  of  the 
present  tense,  and  may  be  thus  translated,  '  Hearing, 
they  provoked  ;'  that  is,  while  God  was  speaking,  and 
they  hearing,  they  still  provoked. 

They  heard  God  directing  them  the  right  way,  and 

inciting  them  to  walk  in  that  way,  Deut.  xxx.  15,  16. 

They  heard  God  admonishing  them  to  take  heed 

lest  they  should  wander  out  of  that  way,  Deut.  viii. 

11,  12. 

They  heard  God  promising  blessings  to  them  that 
obeyed  him,  and  threatening  curses  against  them  that 
disobeyed,  Deut.  xxviii.  1,  2,  15,  &c.,  yet  'they  pro- 
voked.' God's  word  nothing  at  all  wrought  upon 
them. 

Such  was  the  disposition  of  the  old  world,  1  Pet. 
iii.  19,  20,  of  Sodom  and  Gomorrah,  2  Pet.  ii.  8,  of 
the  Israelites  in  the  time  of  the  judges.  Judges  ii.  17, 
of  the  kings,  2  Kings  xvii.  13,  14,  and  after  their 
captivity,  Ezra  ix.  10 ;  yea,  in  and  after  Christ's  time, 
even  till  they  came  to  be  Lo-ammi,  no  people  of  God, 
Acts  vii.  51,"  1  Thes.  ii.  15,  16. 

The  god  of  this  world  had  blinded  their  eyes,  2  Cor. 
iv.  4,  and  hardened  their  hearts,  as  he  did  Judas  his 
heart,  John  xiii.  27. 

Hereby  they  shewed  that  they  were  not  of  God, 
John  viii.  47,  1  John  iv.  6.  It  is  said  of  the  sons  of 
Eli,  that  '  they  hearkened  not  nnto  the  voice  of  their 
father,  because  the  Lord  would  slay  them,'  1  Sam. 
ii.  25. 


God's  word  is  the  means  which  God  hath  sanctified 
to  reclaim  sinners.  The  case  of  those  who  hearken 
not  thereto  is  very  desperate.  Oh  take  heed  of  sin- 
ning under  the  means  which  God  affords  to  reclaim 
from  sin. 

Sec.  163.   Of  hracVs  cominci  out  of  Ei/ijpt. 

This  phrase,  cajne  oat  of  Eijypt,  is  here  added  by 
way  of  description,  or  designation  of  that  mixed  mul- 
titude whereof  many  provoked  God,  others  provoked 
him  not. 

The  description  is  taken  from  a  wonderful  deliver- 
ance which  God  gave  them  ;  for  Egypt  was  to  the 
persons  here  meant  a  place  of  bondage.  So  it  is  said 
to  be  in  the  preface  to  the  Decalogue,  Exod.  xx.  2. 

Of  the  notation  of  this  word  E;/!/pt,  of  the  bondage 
of  the  Israelites  therein,  of  their  wonderfal  deliverance 
thereout,  I  have  distinctly  treated  in  a  sermon  on  Isa. 
xiii.  3,  entitled  Merci/'s  Memorial. 

This  deliverance  was  one  of  the  most  marvellous 
and  memorable  that  ever  God  wrought  for  his  people. 
Sundry  circumstances  do  much  amplify  the  same  ;  as 
the  place  whence  and  whither  they  came,  and  the 
manner  of  bringing  them  from  the  one  place  to  the 
other. 

1.  The  place  whence  they  came  was  a  place  of  a 
most  miserable  bondage,  where  '  their  lives  were  made 
bitter  unto  them,'  Exod.  i.  14,  and  where  '  their  cry 
came  up  unto  God,'  Exod.  iii.  9. 

2.  The  place  whither  they  were  brought  was  a  place 
of  great  freedom,  and  where  God  extraordinarily  pro- 
vided for  them.     See  ver.  8,  Sec.  92. 

8.  The  manner  of  bringing  them  from  one  place  to 
the  other  was  with  mighty  power,  Deut.  ix.  29,  and 
with  great  tenderness.     See  Chap.  viii.  9,  Sec.  55. 

Besides,  this  word,  s^iXOovric,  '  came  out,'  implielh 
a  free  and  a  full  deliverance,  for  it  is  a  compound 
word. 

The  simple  verb  came  implieth  a  voluntary  act. 
They  were  not  hauled  or  drawn,  but  they  came  will- 
ingly, cheerfully,  joyfully ;  for  upon  their  coming  out 
of  the  Red  Sea  '  they  sang  praises  to  God,'  Ps.  cvi. 
12,  Exod.  XV.  1,  &e'.  It  is  indeed  said  that  '  the 
Egyptians  were  urgent  upon  the  people  that  they 
might  send  them  out  of  the  land  in  haste,'  Exod.  xii. 
38  ;  but  that  was  not  by  reason  of  any  unwillingness 
in  the  people  to  go  as  soon  as  they  could,  but  rather 
by  reason  of  that  great  fear  wherein  the  Egyptians 
were,  lest  they  should  be  all  consumed  if  the  Israelites 
tarried  any  longer. 

The  preposition  ex  vi'I  e;,  with  which  the  verb  is 
compounded,  translated  out,  implieth  a  full  deliver- 
ance. They  were  brought  clean  out  of  that  land,  and 
clean  out  of  their  bondage,  and  clean  from  their  op- 
pressors, even  through  the  Red  Sea  into  another  land. 

The  more  to  manifest  this  full  deliverance,  the  pre- 
position out  is  twice  used,  both  in  composition,  and 
also  simply  by  itself,  e^i>J6tTig  Eg.     The  latter,  which 


28-t 


GOUGE  ON  HEBRENVS. 


[Chap.  III. 


is  the  simple  prepositian,  is  hure  translated  of,  they 
'  came  out  of  Egypt.' 

All  those  circumstaneos — as,  1.  The  place  whence 
they  came.     2.  The  place  whither  they  were  brought. 

8.  The  means  used  to  bring  them  out,  '  Mighty  won- 
ders.' 4.  Their  manner  of  coming  out,  voluntarily. 
5.  Their  full  deliverance,  '  They  came  out' — all  these 
circumstances,  as  they  do  much  amplify  the  deliver- 
ance, so  they  do  exceedingly  aggravate  the  sin  of  those 
that  were  delivered. 

They  do  also  confirm  two  points  before  observed 
concerning  God's  wonderful  and  gracious  deliverance 
of  the  Israelites  out  of  Egypt. 

One  is,  that  extraordinary  works  work  nothing  at 
all  upon  the  incredulous.     See  ver.  9,  Sec.  99. 

The  other  is,  that  no  kindness  works  upon  the 
obstinate.     See  ver.  8,  Sec.  92.    See  also  Chap.  viii. 

9,  Sec.  57. 

Sec.  IGL  Of  Moses  his  bringinri  Israel  out  oj Eriypt. 

The  foresaid  great  deliverance  is  here  by  name 
attributed  to  Moses,  in  this  phrase,  by  Moses. 

Of  Moses,  see  ver.  2,  Sec.  87. 

This  preposition  dm,  by,  is  sometimes  attributed 
to  the  principal  author,  sometimes  to  ministers.' 

To  the  principal  author,  as  to  God,  1  Cor.  i.  9, 
Father,  Gal.  i.  1,  Son,  John  i.  3,  Holy  Ghost,  Eom. 
V.  5. 

To  ministers,  as  to  angels,  Heb.  ii.  2,  and  to  men, 
as  here  to  Moses. 

It  was  indeed  the  Lord  that  brought  them  out  of 
Egypt,  Exod.  XX.  2,  yet  it  is  here  ascribed  to  Moses. 
Not  only  the  people  of  Israel,  but  also  God  himself, 
doth  ascribe  this  great  work  to  Moses,  and  in  that 
respect  calleth  the  children  of  Israel  the  people  of 
Moses,  Exod.  xxxii.  1,  7,  and  xxxiv.  10. 

But  herein  Bloses  is  to  bo  considered  as  God's 
minister,  whom  God  used  under  himself  to  bring  this 
work  to  pass.     For, 

1.  Mo.ses  brought  them  the  first  tidings  of  God's 
purpose  to  deliver  them,  Exod.  iv.  28-30. 

2.  Moses  went  as  a  messenger  from  God  to  Pharaoh, 
to  charge  him  to  let  the  people  go,  Exod.  v.  1. 

3.  Moses  was  God's  instrument  in  bringing  the 
plagues  on  Egypt,  whereby  Pharaoh  was  forced  to  let 
Israel  go  out  of  his  land,  Exod.  vii.  20. 

4.  Moses,  as  their  guide  and  captain,  directed  them 
when  and  how  to  go  out,  Exod.  xiv.  13,  Ps.  Ixxvii.  20. 

6.  Moses  was  used  as  a  means,  by  striking  the  lied 
Sea,  to  divide  the  waters,  and  make  a  path  for  the 
Israelites  to  go  through  on  dry  land,  Exod.  xiv.  16,  21. 

G.  Moses  was  the  means,  by  striking  the  sea  again, 
to  overwhelm  the  Egvptians,  and  so  to  destroy  them 
all,  Exod.  xiv.  27. 

Thus  God's  work  is  attributed  to  man.  In  this 
respect  Moses  is  styled  a  deliverer.  Acts  vii.  85  ;  bo 
Othniel  and  Ehud, "judges  iii.  9, 15,  yea,  all  that  God 
'  Sec  Chop.  ii.  9,  Sec.  74,  and  Chap.  vi.  12,  Sec.  84. 


used  as  instruments  to  work  public  deliverances  for 
his  people,  are  styled  saviours,  Neh.  ix.  27 ;  and 
Jonathan  is  said  to  '  work  great  deliverance  in  Israel,' 

1  Sam.  xiv.  45,  and  Mordecai  to  '  seek  the  wealth  of 
his  people,'  Esther  x.  3. 

God  doth  herein  and  hereby  honour  their  calling 
and  service  whom  ho  is  pleas(fd  to  use  as  his  ministers. 

Should  not  people,  then,  respect  and  honour  them 
whom  God  so  hououreth  as  to  ascribe  unto  them  his 
own  works  ?  Shall  men  dare  to  despise  them  whom 
God  doth  so  respect  as  to  stvle  them  gods,  and  chil- 
dren of  the  Most  High?  Ps.'lxxxii.  G. 

The  like  dignity  is  ascribed  to  ministers  of  the  word, 
who  are  styled  fathers,  1  Cor.  iv.  15,  and  are  said  to 
beget  people  to  God,  Philem.  10,  yea,  to  save 
people,  1  Tim.  iv.  16;  and  to  be  co-workers  with  God, 

2  Cor.  vi.  1. 

This  should  make  us  conscionable  in  usiqg  men's 
ministry  for  attaining  that  good  which  God  is  pleased 
to  eflfect  thereby. 

Sec.  1G5.  Of  the  resolution  and  observations  of 
Heb.  iii.  16. 

Ver.  IG.  Forsome,  when  Ihey  had  heard,  did  provoke: 
howheit  not  all  that  came  out  of  Egypt  hj  Moses. 

The  sum  of  this  verse  is,  the  notice  which  God 
taketh  of  diil'erent  persons. 

The  parts  are  two  : 

1.  An  aggravation  of  the  sin  of  them  that  sinned. 

2.  An  exemption  of  others  that  sinned  not. 
The  aggi'avation  is  manifested  two  ways. 

1.  By  the  effect  that  followed  thereon,  they  provoked. 

2.  By  the  means  which  God  afforded  to  reclaim 
them. 

The  means  are  of  two  sorts. 

1.  God's  word  which  they  heard. 

2.  His  mighty  work.     This  is  described, 

1.  By  the  place  whence  they  were  brought,  Egypt. 

2.  By  the  manner  of  deHvering  them,  they  came 
out. 

3.  By  the  minister  whom  God  used. 

The  exemption  is,  1,  intimated,  some;  2,  expressed, 
not  all. 

Doctrines. 

I.  Professors' obstinacy  provokes  Cod.  Such  were 
the  persons,  such  the  sin  here  mentioned.  See  Sec. 
162. 

II.  Neglect  of  God's  word  heard  aggravates  sin.  To 
this  end  this  act,  they  heard,  is  here  set  down.  See 
Sec.  162. 

III.  Extraordinary  works  of  God  work  not  on  in- 
credulous. This  deliverance  out  of  Egypt  was  extra- 
ordinary, yet  it  wrought  not.    See  Sees.  163,  99. 

IV.  Kindness  works  not  on  the  obstinate.  This  de- 
liverance was  a  great  act  of  kindness,  yet  it  wrought 
not.    See  Sec.  92. 

V.  God  ascribes  his  own  work  to  his  mijiislcrs.  See 
Sec.  104. 


i 


Ver.  17.] 


GOUGE  ON  HEBREWS 


VI.  All  are  not  to  he  Uamedjor  the  fault  of  some. 
See  Sec.  160. 

VII.  God  can  put  difference  helwixt  different  jjer- 
sons.     See  Sec.  IGl. 

Sec.  166.  Of  propounding  and  resolving  points  in- 
terrogatory. 

Verse  17.  But  with  wliom  was  he  grieved  forty 
years  ?  Was  it  not  with  them  that  had  sinned,  whose 
carcases  fell  in  the  wilderness  ? 

The  exemplification  of  the  persons  that  sinned,  and 
were  punished^in  the  wilderness,  is  laid  down  in  this 
and  the  next  verse. 

That  it  might  the  better  appear  who  they  were  that 
were  exempted,  the  apostle  here  makes  inquiry  after 
those  who  grieved  God,  and  thereupon  were  punished. 

The  particle  of  opposition,  hi,  hut,  intimateth  that 
the  questions  in  this  verse  propounded  tend  to  that 
purpose  :  as  if  he  had  said,  Seeing  all  of  them  provoked 
not  God,  who  were  they  that  provoked  him  ? 

By  thus  propounding  the  matter  interrogatively,  he 
gives  them  occasion  more  seriously  to  consider  it. 
For  a  question  propounded,  makes  them  who  hear  it 
to  think  with  themselves  what  fit  resolution  may  be 
given  thereto.  For  this  end,  these  and  such  like 
phrases  use  to  be  set  before  questions,  '  How  think 
you  ?'  '  What  think  you  ?'  '  Do  you  think  ?'  '  Tell 
me,  how  think  you  ?  If  a  man  have  an  hundred  sheep, 
and  one  of  them  be  gone  astray,  doth  he  not  leave  ?' 
&c.,  Mat.  xviii.  12  ;  '  What  think  you?  a  certain  man 
had  two  sons,'  &c..  Mat.  sxi.  28  ;  'Do  you  think  that 
the  Scripture  saith  in  vain  ?'  &c.,  James  iv.  5  ;  '  Tell 
me,  which  of  them  will  love  him  most '?'  Luke  vii.  42. 

The  apostle  was  desirous  that  they  might  clearly 
and  fully  understand  the  point  in  hand,  and  that  they 
might  well  heed  it,  and  therefore  thus  propounds  it 
interrogatively.  Parables,  paraphrases,  analyses,  or 
resolutions  of  Scripture,  and  all  manner  of  expositions 
tend  to  the  same  end. 

That  which  the  apostle  expressed  in  the  former 
verse  under  this  word  rrapirrlx^avav,  provoked,  he  here 
sets  down  under  this  metaphor,  T^oe(LyJisi,  grieved. 
The  former  had  reference  to  the  people  that  sinned  ; 
they  provoked  God.  This  latter  hath  reference  to 
God,  and  is  an  efl'ect  or  consequence  following  there- 
upon. By  their  provoking  God,  God  was  grieved.  Of 
grieving  God,  see  verse  10,  Sec.  103. 

God's  continuing  to  be  grieved  is  expressed  in  these 
words  '  forty  years.'  This  circumstance  of  time  was 
set  down  before  in  reference  to  the  people's  continu- 
ing in  sin.     See  verse  10,  Sec.  102. 

Here  it  is  applied  to  the  continuance  of  God's 
grieving  at  them,  and  therein  amplifies  his  patience 
in  bearing  with  them  so  long.  Hereof  see  verse  9, 
Sees.  100,  101. 

The  answer  to  the  foresaid  question  is  returned  by 
another  question,  thus,  '  Was  it  not  with  them  that 
had  sinned  ?'     This  manner  of  answering  one  question 


with  another  is  very  elegant  and  emphatical.  It  shews 
two  points. 

The  first  is  conclusive,  and  implieth  that  the  matter 
questioned  is  so  clear  and  evident  that  no  question 
need  be  made  thereof :  as  where  the  apostle  having 
made  this  question,  '  Is  God  righteous,  who  taketh 
vengeance  ?'  thus  answereth  it,  '  Then  how  shall  God 
judge  the  world  ?'  Eom.  iii.  5,  6.  And  to  this  ques- 
tion, '  Shall  we  sin,  because  we  are  under  grace  ?'  ha 
giveth  this  answer,  'Know  ye  not  that  to  whom  ye  yield 
yourselves  servants  to  obey,  his  servants  ye  are?  Kom. 
vi.  15,  16. 

The  other  point  is  exclusive,  and  implieth)  that 
God  was  grieved  with  none,  and  punished  none,  but 
such  as  sinned,  Gen.  xviii.  23,  &c.,  Ezek.  xviii.  4,  &c., 
Ezek.  ix.  4,  Rev.  vii.  2.  For  the  Lord  is  a  just  and 
righteous  God,  Gen.  xviii.  25. 

Hereof  see  more  in  The  Plaster  for  the  Plague,  on 
Xum.  xvi.  45,  Sees.  12-15. 

Sec.  167.   Of  sill  grieving  God. 

The  latter  question,  wherein  the  answer  to  the  for- 
mer consisteth,  is  set  down  negatively,  thus,  '  Was  it 
not  with  them  ?'  &c.  This  implieth  a  sure,  cei'tain, 
and  unquestionable  affirmation,  and  determination  of 
a  point :  as  where  it  is  said,  '  Have  wo  not  all  one 
Father  ?  Hath  not  one  God  created  us  ?'  Mai.  ii.  10. 
This  Christ  maketh  most  clear  :  for  after  he  had  pro- 
pounded this  negative  questipji,  '  Shall  not  God  avenge 
his  own  elect  ?'  &c.,  he  thus  addeth,  '  I  tell  you  that 
he  will  avenge  them  speedily,'  Luke  xviii.  7,  8.  This 
latter  express  conclusion,  demonstrateth  the  infaUible 
certainty  of  the  former  question. 

In  that  this  negative  question  infers  that  they  that 
had  sinned  grieved  God,  it  is  most  certain  that  it  was 
the  sin  of  the  IsraeHtes  whereby  God  was  so  much 
grieved. 

It  was  shewed,  Sec.  148,  that  the  Greek  word  a,u.a^- 
TTioaai,  here  translated  sinned,  by  an  Hebrew  notation 
signifieth  to  embitter  and  provoke.  Sinners,  there- 
fore, must  needs  grieve  God.  It  is  said,'  that  '  it 
grieved  God  at  the  heart '  for  the  sins  of  the  old  world. 
Gen.  vi.  6.  And  of  the  Son  of  God  it  is  said,  that 
'  he  was  grieved  for  the  hardness  of  people's  hearts,' 
Mark  iii.  5. 

Oij.  It  is  also  said,  that  '  the  soul  of  the  Lord  was 
grieved  for  the  misery  of  Israel,'  Judges  x.  16.  If  he 
be  grieved  at  people's  misery,  then  not  at  their  sins 
only. 

Ans.  1.  Sin  was  the  cause  of  their  misery.  So  as 
in  grieving  at  their  misery,  God  also  grieved  at  their 
sin ;  yea,  sin  also  might  be  mixed  with  their  misery. 

2.  There  is  a  double  kind  of  gi-ief,  one  through  in- 
dignation ;  the  other  through  compassion.  With  the 
former  God  properly  grieves  at  sin  ;  with  the  latter  at 
misery. 

God  cannot  but  be  much  grieved  at  sin,  because  it  is 
directly  contraiy  to  his  mind  and  will,  to  his  purity 


GOUGE  ON  HEBREWS. 


[Chap. 


and  holiness,  to  his  power  and  sovereignty,  and  to 
other  his  divine  excellencies. 

This  ought  to  he  as  a  hridle  and  curh  to  hold  us  in, 
and  restrain  us  from  sin.  Who  would  grieve  the 
divine  majesty  ?  especially  so  as  to  stir  up  the  fire  of 
his  indignation.  '  Who  would  set  the  hriers  and 
thorns  against  me  in  battle?'  saith  the  Lord,  'I  would 
go  through  them,  I  would  bum  them  together,'  Isa. 
xxvii.  4.  Will  any  be  so  foolish  as,  being  like  briars 
and  thonis,  fit  fuel  for  fire,  to  dare  to  blow  up  the  fire 
of  God's  indignation  ? 

Sec.  168.  Of  the  vemjcance  that  follnired  upnn  t/riev- 
inij  God. 

Another  eflfect  of  their  sin  is  set  out  in  these  words, 
'  whose  carcases  fell  in  the  wilderness.' 

This,  as  it  was  the  fruit  of  their  sin,  so  it  was  a  just 
recompence  of  their  grieving  God.  By  their  sin  they 
grieved  God ;  and  God,  being  grieved,  destroyed 
them. 

The  Greek  word  to.  xSXa,  translated  carcases,  pro- 
perly signifieth  members  of  the  body ;  but  by  a  synec- 
doche it  is  put  for  the  body,  which  is  constituted  of 
members.  So  this  word  is  used  in  other  Greek 
authors.  It  is  nowhere  else  in  the  New  Testament. 
The  apostle  hath  taken  it  from  the  LXX.  For  they 
do  oft  translate  the  Hebrew  word  1^3,  cadaver,  which 
siguifieth  a  carcase,  or  dead  body,  by  his  word  ;  as 
where  David  saith,  '  I  will  give  the  carcases  of  the 
host  of  the  Philistines,'  1  Sam.  svii.  46.  Three 
times  is  this  word  used  in  one  chapter,  Num.  xiv.  29, 
32,  33.  Yea,  this  whole  phrase  is  there  thus  used, 
'  Your  carcases  shall  fall  in  this  wilderness.'  So  as 
the  apostle  may  seem  to  have  taken  it  from  thence. 

Our  English  word  carcase  betokeueth  a  dead  body: 
for  they  did  not  fall  as  living  bodies,  so  as  they  might 
rise  up  again  ;  but  they  were  slain. 

The  verb  iTjffE,  fall,  implieth  a  sudden  and  extra- 
ordinary kind  of  death.  It  is  used  to  set  out  the  fall 
of  the  walls  of  Jericho,  Heb.  xi.  30,  and  the  fall  of 
the  house  that  was  built  on  the  sand,  Mat.  vii.  27 ;  and 
of  the  blind  man  falling  into  a  ditch.  Mat.  xv.  14  ;  and 
to  Ananias  and  Sapphira  their  sudden  falling  down 
dead.  Acts  v.  5,  10;  and  to  Eutychus  his  falling  down 
dead.  Acts  xx.  9 ;  and  to  those  '  three  and  twenty 
thousand  which  fell  in  one  day  in  the  wilderness,' 
1  Cor.  X.  8 ;  and  to  the  fall  of  Babylon,  Rev.  xiv.  8. 

We  do  not  read  of  any  one  that  died  a  natural 
death  (as  we  speak)  in  the  ^\ilderness  all  the  time 
that  the  Israelites  were  there.  Both  Moses  and  Aaron 
died  wliiie  they  were  in  health,  and  might,  according 
to  the  course  of  nature,  have  lived  longer.  Even  their 
death  was  extraordinary,  and  a  judgment  on  them, 
'  they  fell ;'  and  so  did  all  the  rest  that  died  in  the 
wilderness,  '  they  all  fell.' 

Meilion  is  made  of  the  wilderness,  whtroiu  the 
foresaid  judgment  was  executed,  to  give  a  more  clear 
evidence  of  the  kind  of  judgment. 


The  wilderness  was  but  a  passage  into  the  promised 
land.  The  reason  of  their  long  abode  there,  was  their 
murmuring  against  God,  Num.  xiv.  83.  To  die  in 
the  wilderness  was  to  come  short  of  the  promise  made 
to  their  fathers.  In  this  very  respect,  to  die  there  was 
reckoned  as  a  judgment  to  Aaron,  Num.  xx.  24,  and 
to  Moses,  Deut.  xxxii.  50,  51. 

Of  the  wilderness,  see  ver.  8,  Sees.  92,  93. 

This  issue  of  those  sinners  that  grieved  God,  giveth 
evidence,  that  they  who  by  their  sins  grieve  God,  do 
therein  sin  against  their  own  souls ;  they  pull  ven- 
geance upon  themselves  ;  so  did  the  old  world. 
Through  their  sin  '  it  grieved  God  at  his  heart  that 
he  had  made  man  ;'  and  thereupon  he  said,  '  I  will 
destroy  man,'  Gen.  vi.  G,  7.  '  God  was  displeased  at 
Onan's  sin,  and  slew  him,'  Gen.  xxxviii.  10.  '  When 
Ephraim  oflfended  in  Baal,  he  died,'  Hosea.  xiii.  1. 
Read  through  the  book  of  God,  and  you  shall  ever 
find  some  judgment  following  upon  ofi'onding,  grieving, 
or  vexing  the  Lord. 

His  justice,  power,  prudence,  truth,  and  other  like 
attributes,  stir  him  up  thus  to  maintain  the  glory  of 
them.  Otherwise  his  wrath,  his  grief,  and  other  like 
passions  (to  speak  of  God,  a.vOs'ji^o'xaiQi,  after  the 
manner  of  man)  would  be  little  regarded,  nay,  alto- 
gether regarded. 

This  cannot  but  much  work  upon  those  that  well 
heed  it,  and  make  them  very  wary  in  taking  heed  how 
they  grieve  God.  If  zeal  of  God's  glory  do  not  move 
them,  yet  let  them  have  pity  upon  their  own  souls, 
that  they  bring  not  ruin  to  themselves. 

Oh,  what  terror  must  this  needs  bring  to  obstinate 
sinners,  who  persist  in  grieving  God  !  Where  shall 
they  appear?  ^^^lere  shall  they  stand?  If  the  wrath 
of  a  mortal  king  be  as  the  roaring  of  a  lion  :  and  if 
he  that  provoketh  him  to  anger  sinneth  against  his 
own  soul,  Prov.  six.  12,  and  xii.  1,  what  is  the 
wrath  of  the  almighty  God !  And  how  doth  he  sin 
against  his  own  soul,  that  provoketh  the  wrath  of  the 
Lord! 

Sec.  1G9.  Of  the  resohttion  and  observatiotis  of 'Seh. 
iii.  17. 

Ver.  17.  But  xrilh  uhom  u'as  he  grieved  forty  years  ? 
Il'ns  it  not  uilh  them  that  had  sinned,  whose  carcases  fell 
in  the  wilderness  ? 

The  sum  of  this  verse  is,  the  issue  of  them  who 
grieve  God. 

Herein  we  may  observe  two  points  : 

1 .  The  manner  of  propounding  the  thing,  interro- 
gatively ;  and  that  by  question  upon  question. 

2.  The  matter.     Whereabout  we  have, 

1.  A  thing  taken  for  grant. 

2.  A  consequence  following  thereupon. 
The  thing  taken  for  grant  is, 

1.  Generally  propounded,  (ind  was  grieved. 

2.  In  special  amplified  by  the  time,  how  long,  forty 
yearg. 


Ver.  18.] 


GOUGE  ON  HEBREWS. 


The  consequence  is  a  judgment  that  followed  there- 
upon. 

In  it  are  set  down, 

1.  The  persons  that  were  punished,  they  that  had 
in  lied. 

2.  The  kind  of  judgment.  This  was  an  extraordi- 
nary death,  their  carcases  fell. 

3.  The  place  where,  in  the  inldeiness. 

Doctrines. 

I.  Disctissinf)  of  points  hij  interrogalions  is  emphatical. 
The  apostle's  manner  of  handling  his  matter  so,  gives 
proof  hereunto.     See  Sec.  1G6. 

II.  God  may  be  qrievcd.  This  is  here  taken  for 
grant.     See  ver.  10,  Sec.  103. 

III.  The  Lord  is  a  God  of  lon/jsiijf'erini/.  To  con- 
tinue to  be  grieved  fortj'  years  implieth  much  patience. 
See  ver.  9,  Sec.  101. 

IV.  Sin  r/riereth  God.  It  is  here  said,  that  he  was 
grieved  with  them  that  sinned.     See  Sec.  1G7. 

V.  Sore  renf/caiice  follows  upon  r/rievinr/  God.  The 
judgment  whereunto  the  apostle  hath  reference,  proveth 
as  much.     See  Sec.  1G8. 

VI.  God  can  suddenly  destroy  men.  So  much  is  in- 
tended under  this  phrase,  '  whose  carcases  fell.'  See 
Sec.  168. 

VII.  By  sin  men  deprive  themselves  of  blessings  pro- 
mised. All  that  fell  in  the  wilderness  deprived  them- 
selves of  the  promised  Canaan.  See  ver.  11,  Sec. 
118. 

Sec.  170.  Of  the  meaning  o/Heb.  ill.  18. 

Ver.  18.  And  to  whom  sware  he  that  they  should  not 
enter  into  his  rest,  but  to  them  that  believed  not  ? 

The  apostle  having  in  the  former  verse  set  down  in 
general,  that  sin  was  the  cause  of  the  people's  destruc- 
tion, in  this  verse  he  declareth  what  kind  of  sin  in 
special  it  was  :  namelj',  unbelief;  and  withal  he  pro- 
ceeds in  his  inquiry  after  the  persons  that  did  further 
provoke  God,  even  to  swear  vengeance. 

The  apostle  goeth  on  after  the  same  emphatical 
manner  that  he  did  in  the  former  verse,  dialogue-wise. 
See  Sec.  IGG. 

The  vengeance  which  God  sware  is  thus  expressed, 
'  that  they  should  not  enter  into  his  rest.' 

This  is  a  great  judgment.  For  to  men  that  have 
long  travelled,  and  been  much  troubled,  rest  is  very 
comfortable  and  acceptable. 

But  what  rest  can  be  comparable  to  God's  ?  For 
it  is  his  rest  that  is  hero  spoken  of.  How  can  any 
more  be  deprived  of  it  than  by  not  entering  into 
it? 

All  these,  and  that  as  an  aggravation  of  the  punish- 
ment of  the  Israelites,  have  been  before  handled. 

Of  God's  swearing  vengeance,  see  ver.  11,  Sec.  111. 

Of  the  rest  here  meant,  see  ver.  11,  Sec.  IIG  ;  of 
God's  rest,  see  Sec.  117. 

Of  not  entering  into  that  rest,  see  Sec.  1 1 G. 

Of  Israel's  forfeiture  thereof,  see  Sec.  118. 


The  sin  here  set  down  to  be  the  cause  of  God's 
swearing  the  foresaid  vengeance  is  unbelief. 

In  the  Greek  there  are  two  conjunctions,  which  are 
comprised  under  this  English  particle  but.  Those  two 
are  e;  iJ.n,  si  nan,  nisi,  if  not.  The  sentence  may  thus 
be  translated,  '  to  whom  sware  he,'  if  not,  or  except, 
or  unless  to  such  and  such  ? 

Our  English  but  doth  sufficiently  express  the  em- 
phasis of  both  the  Greek  particles  ;  and  it  implieth, 
that  these,  and  these  alone,  and  none  else,  were  the 
persons  here  meant. 

This,  then,  gives  us  to  understand,  that  all  the  sin- 
ners in  the  wilderness,  which  there  perished,  were 
guilty  of  the  sin  here  mentioned,  which  is  unbelief. 

There  were  other  apparent  sins  for  which  many  of 
them  were  punished.  Of  these  the  apostle  reckoneth 
up  five  kinds:  as,  1,  lust;  2,  idolatry;  3,  fornica- 
tion ,-  4,  tempting  Christ  ;  5,  murmuring,  1  Cor.  x. 
6,  &c.  Yet  unbelief  was  the  bitter  root  out  of  which 
all  of  them  sprouted,  and  that  sour  leven  with  which 
they  were  all  infected  and  tainted.  See  ver.  12,  Sec. 
128  ;  see  chap.  xi.  31,  Sec.  185. 

Sec.  171.    Of  the  nature  of  unbelief. 

The  Greek  verb  d'jniSriea.cii,  translated  believed  not, 
is  but  one  word,  yet  a  compounded  word.  The  simple 
verb  TiiSiiv,  signifiotb  to  persuade. 

The  preposition  a-n-o,  added  to  it,  is  privative,  and 
imports  a  negative :  so  as  the  foresaid  verb  Ttikiv, 
joined  to  this  preposition,  sets  out  a  not  yielding,  or 
refusing  to  be  persuaded. 

This  refusal,  in  reference  to  the  mind  of  him  that 
refuseth,  most  properly  intendeth  unbelief;  but  in  re- 
ference to  the  will  it  intendeth  disobedience,  or  rebel- 
lion. In  the  New  Testament  it  is  for  the  most  part  taken 
in  the  former  sense,  for  not  believing  ;  yet  sometimes 
also  it  is  taken  in  the  latter  sense,  for  disobeying,  and 
so  translated,  '  do  not  obey,'  d'riiSjjv,  Rom.  ii.  8  ;  'a 
disobedient  people,'  Rom.  x.  21 ;  '  disobedient,'  2  Peter 
ii.  7,  8.  The  Greek  fathers  do  also  use  this  word, 
sometimes  in  the  one,  sometimes  in  the  other  sense. 

But  other  authors  do  take  it  for  the  most  part  in 
the  former  sense,  namely,  to  disobej'. 

I  see  no  cause  in  this  place  to  alter  our  last  Eng- 
lish translation,  but  to  interpret  it  as  they  do,  namely 
thus,  '  to  them  that  believed  not.'  This  is  most 
agreeable  to  the  apostle's  scope,  who  earnestly  ex- 
horteth  to  take  heed  of  unbelief,  ver.  12.  There  the 
word  doth  properly  and  without  all  question  signify 
unbehef.  It  is  the  same  word  that  U  used  in  the 
last  verse  of  this  chapter,  wherein  the  same  thing  is 
set  down  that  here  in  this  verse  is. 

The  word  here  used  being  thus  taken  for  such  as 
believed  not,  sheweth,  that  unbelief  made  the  Israelites 
so  to  provoke  God  as  to  swear  vengeance  against  them. 

The  fore-mentioned  notation  of  the  word  (namely, 
a  not  )/ieldiiiii  to  prrsuuxion},  iiddelh  much  to  the  ag- 
gravation of  the  sin  of  unbelief.     For  persuasions  use 


288 


GOUGE  ON  HEBREWS. 


[Chap.  III. 


to  be  for  a  man's  good ;  Buch  are  all  God's  persnasions. 
They  who  do  not  believe,  do  tborcliy  imply,  that  they 
who  persuade  them  intend  not  their  good.  Now  their 
good  being  intended,  what  disgrace  do  they  put  upon 
him  that  persuades  them  !  and  what  wrong  do  they 
to  their  own  souls  ! 

To  those  that  are  styled  '  unbelieving  Jews,'  a'zii- 
Sorting,  and  '  Jews  which  believed  not,'  Acts  xiv.  2, 
and  xvii.  5,  the  apostle  thus  saith,  '  Ye  put  from  you 
the  word  of  God,  and  judge  yourselves  unworthy  of 
everlasting  life,'  Acts  xiii.  4G.  Did  not  these  do  great 
wrong  to  their  own  souls  ? 

This,  this  is  it  that  exceedingly  provokes  God,  and 
makes  him  thns  complain,  '  What  could  have  been 
done  more?'  Isa.  v.  4.  And  thns,  '0  Ephraim, 
what  shall  I  do  unto  thee  ?  0  Judah,  what  shall  I 
do  unto  thee  ?''  Hosea  vi.  4.  And  Christ  thus,  '  0 
Jerusalem,  Jerusalem,  how  often  would  I  have  ga- 
thered thy  children  together,  even  as  a  hen  gathereth 
her  chickens  under  her  wing,  and  ye  would  not,'  Mat. 
xxiii.  37.  Is  not  God  herein  despised  '?  Xo  marvel, 
therefore,  that  God  is  so  provoked  by  unbelief,  as  he 
is  forced  to  swear  vengeance.  This  turneth  kindness 
into  fury. 

Head  and  observe  the  memorable  judgments  regis- 
tered in  Scripture,  and  you  shall  find  that  unbelief 
was  a  cause  of  them  all.  This  was  the  cause  of  the 
first  judgment  inflicted  on  man.  Gen.  iii.  4,  5,  &e. 
This  was  the  cause  of  the  general  deluge,  1  Peter  iii. 
19,  20.     So  of  other  judgments. 

Of  unbelief,  see  more,  ver.  12,  Sec.  128,  &c.  See 
also  Chap.  iv.  1,  Sec.  11. 

Sec.  172.  0/  the  icsulidioii  and  instnuiions  of 
lleh.  iii.  18. 

Vcr.  18.  And  to  nhoin  su-are  he  that  they  should  not 
eiilri-  into  his  rcxt,  hut  to  them  that  beliered  not  ? 

The  sum  of  this  verse  is  the  damage  of  unbelief. 

Here  (as  in  the  former  verse)  observe  two  points  : 

1.  The  manner  of  setting  down  his  mind,  interro- 
gatively. 

2.  The  mnttfr  ;  which  containeth  two  things, 

1.  The  principal  sin,  which  is  unheliff. 

2.  A  fearful  effect  following  thereon. 
The  effect  was,  an  irreversible  judgment. 
Hereof  are  two  parts  : 

I.  An  exclusion  from  rest;  amplified  by  the  kind 
of  rest,  which  is  God's  rest :  thcij  shall  wl  entrr  into 
his  rest. 

The  ratification  thereof:  which  is  by  God's  oath, 
/(('  suare. 

Doctrines. 

T.  God  matj  he  pnimhrd  tn  sirenr  rejif/eonre.  This 
is  hero  taken  for  grant,  sec  ver.  11,  sec.  114. 

II.  Unlielief  is  an  hii/h  prnrohin;/  sin.  This  was  it 
made  God  sware.     See  ver.  11,  sec.  128. 

III.  Vnlielief  is  the  root  of  ererij  provohinif  .sin. 
This  is  inferred  from  this  particle  but ;   God  swore 


against  none   except   such    as  believed    not.      See 

Sec.  170. 

IV.  There  is  a  rest  for  God's  people.  This  is  pre- 
supposed under  this  word  rest.  See  vcr.  11,  Sec. 
116. 

V.  The  re.ll  of  God's  people  is  God's  rest.  It  is 
here,  in  re''erence  to  God,  called  his  rest.  See  ver.  11, 
Sec.  117. 

VI.  (rod's  people  may  be  deprived  of  their  promised 
rest.  For  that  which  they  shall  not  enter  into,  they 
arc  deprived  of.     See  ver.  11,  Sec.  118. 

Sec.  173.  Of  the  nieaninfi  of  E.eh..'m.  \9. 

Ver.  19.  So  we  see  that  they  could  not  enter  in  he- 
caimc  of  unheltef. 

The  main  point  which  is  to  be  observed  out  of  David's 
testimony  before  mentioned,  ver.  7,  &e.,  and  out  of 
the  apostle's  explication  thereof,  is  here  set  down  as  a 
conclusion,  thus,  '  So  we  see,'  &c. 

The  Greek  particle  translated  so,  is  the  ordinary 
copulative  conjunction  and.  It  might  fitly  have  been 
here  retained,  as  joining  the  issue  of  God's  oath  with 
the  oath  itself.  Thns,  'God  sware  they  should  not 
enter,  &c.,  and  we  see,  that  they  could  not  enter 
in.'  As  if  he  had  said.  We  find  by  the  event,  that 
what  God  did  swear  is  accomplished. 

This  conclusion  is  here  set  down  as  a  transition 
betwixt  the  two  chapters.  For  it  concludeth  the 
accomplishment  of  that  which  went  before;  and  it 
layeth  down  the  ground  of  the  admonition  in  the 
beginning  of  the  next  chapter.  Of  this  phrase,  ice 
see,  see  Chap.  ii.  9,  Sec.  72. 

This  word  here  implieth  an  experimental  proof,  or 
a  proof  verified  by  experience,  as  that  which  we  see 
with  our  eyts.  In  this  senso,  saiih  the  apostle,  'I 
see  another  law  in  my  members,'-  Rom.  vii.  23.  And 
again,  'Ye  see  your  calling,'  .tc,  1  Cor.  i.  2G. 

That  which  was  so  evident  was,  that  they  could 
not  enter  in.  The  same  word  is  here  used  that  was 
in  the  verse  before  this,  and  in  the  same  sense. 

The  rest  whereinfo  they  could  not  enter  is  hero 
understood,  and  may  be  repeated,  airJ  xolvov,  oat  of 
the  former  verse. 

This  causal  conjnnct'on  berans',  is  in  Greek  a 
preposition,  ha,  which  may  be  translated  throui/h. 
But  it  siguificth  the  cause  of  a  thing,  and  therefore 
is  well  for  sense  translated  becou-ie  of.  Of  the  Greek 
preposition,  see  Chap.  ii.  9,  Sec.  74,  and  ver.  10, 
Sec.  89. 

The  word  translated  nnheliif,  is  the  same  that  was 
used,  ver.  12.     Hereof  see  Sec.  128. 


Sec.  174.  ty  the  sure  execution  of  dirine 
This  conclusion,  '  So  we  see  that  they  could  not 
enter,'  &,e.,  giveth  evidence,  that  what  God  threatened 
was  accordingly  accomplished.  So  was  it  then :  so 
was  it  ever  before  and  after.  Take  for  instance  tho 
first  threatening  that  ever  was  made,  which  was  this, 


Chap.  IV.  Ver.  1.] 


GOUGE  ON  HEBREWS. 


'  In  the  day  thou  eatest  thereof,  thou  shalt  surely  die,' 
Gen.  ii.  17.  So  soon  as  ever  man  had  eaten  thereof, 
his  body  was  made  mortal,  and  he  in  the  clutches  of 
death,  and  guilty  of  eternal  damnation.  I  might  add 
hereunto  all  the  judgments  that  ever  God  threatened, 
even  from  the  first;  and  I  might  say  of  them  all,  as 
here  it  is  said,  '  So  we  see,'  that  thus  and  thus  it  fell 
out,  even  as  God  had  threatened.  '  The  curse  is 
poured  upon  us,  and  the  oath  that  is  written  in  the 
law  of  Moses,'  saith  a  prophet,  Dan.  ix.  11.  '  My 
■words  and  my  statutes  which  I  commanded  my  ser- 
vants the  prophets,  did  they  not  take  hold  of  your 
fathers  ?  '  Zeeh.  i.  6. 

Truth  is  manifested  in  every  word  of  God,  as  well 
threatenings  as  promises ;  and  by  the  execution  of  his 
threatenings,  he  is  known  to  be  a  God  of  truth,  as 
well  as  by  accomplishment  of  promises. 

Besides,  '  The  Lord  is  known  by  the  judgment 
■which  he  executeth,'  Ps.  ix.  10.  His  power,  his 
justice,  his  hatred  of  evil,  his  jealousy,  his  truth,  his 
providence,  and  other  his  divine  attributes,  are  mani- 
fested evidently  in  and  by  his  judgments. 

Obj.  Though  many  of  God's  judgments  threatened 
have  answerably  been  executed,  yet  not  all.  For 
God  said  to  Hezekiah,  '  Thou  shalt  die,  and  not  live,' 
2  Kings  XX.  1  ;  yet  Hezekiah  did  not  then  die,  but 
recovered  of  that  disease.  And  God  by  his  prophet 
Jonah  said,  '  That  Nineveh  should  be  overthrown 
■within  forty  days  ;  yet  God  repented  of  the  evil,  and 
he  did  it  not,'  Jonah  iii.  4,  10. 

Alts.  1.  Concerning  Hezekiah,  the  word  of  the 
Lord  was  not  uttered  in  reference  to  the  event,  as  if 
indeed  be  should  then  die ;  but  in  reference  to  the 
nature  of  the  disease,  which  had  so  far  seized  upon 
Hezekiah,  as  in  the  ordinary  course  of  nature  it  ■n'as 
impossible  for  him  to  recover,  and  so  to  live.  His 
recovery  was  extraordinary,  and  even  miraculous,  as 
if  he  had  been  raised  from  death. 

2.  Concerning  the  threatening  against  Nineveh,  it 
was  but  in  pnrt  revealed.  The  whole  was  this,  That 
Nineveh  should  be  destroyed,  except  they  repented. 


Such  a  threatening  is  in  whole  denounced  against 
Abimelech,  thus :  '  Restore  the  man  his  wife,  and  tboa 
shalt  live :  and  if  thou  restore  her  not,  know  thou, 
that  thou  shalt  surely  die,'  Gen.  xx.  7.  Now,  in  that 
Nineveh  repented,  the  intent  of  the  threatening  was 
accomplished,  though  Nineveh  were  not  destroyed. 

The  certainty  of  the  execution  of  God's  threatenings, 
should  make  us  take  heed  of  slighting  them,  lest  he 
make  us  such  examples  of  suffering  vengeance,  as 
others  shall  have  cause  to  say,  So  we  see,  that  they 
could  not  escape. 

Thus  saith  the  Lord  of  Zedekiah,  '  Seeing  he  de- 
spised the  oath,  he  shall  not  escape,'  Ezek.  xvii.  18. 
And  thus  saith  Christ  to  the  Jews,  '  Ye  generation  of 
vipers,  how  can  ye  escape  the  damnation  of  hell  ? ' 

Sec.  175.  Of  the  resolution  and  observations  of 
Heb.  iii.  18. 

Ver.  18.  So  we  see  that  they  could  not  enter  in  because 
of  unbelief. 

The  sum  of  this  verse  is,  the  certainty  of  divine 
vengeance. 

The  parts  are  two, 

1.  A  description  of  the  vengeance. 

2.  A  declaration  of  the  certainty  thereof. 
The  vengeance  is  described, 

1.  By  the  cause  thereof,  unbelief. 

2.  By  the  effect  following  thereupon,  thei/  could 
not  enter  in. 

The  certainty  is  set  out  by  an  experimental  proof. 
So  ice  see. 

Doctrines. 

I.  Unbelief  is  the  cause  of  divine  venr/eance.  It  is 
here  clearly  expressed  so  to  be.     See  Sec.  171.       ^ 

II.  Promises  are  made  void  by  unbelief.  So  was 
the  promise  of  entering  into  Canaan.  See  ver.  11, 
Sec.  118. 

III.  Experience  gives  proof  of  the  execution  of  God's 
threateninys.  This  phrase,  So  we  see,  intends  as  much. 
See  Sec.  174.    j 


CHAPTEE  IV. 


Sec.  1.  Of  the  analysis  0/ Heb.  iv. 

It  was  shewed  in  the  first  section  of  the  third 
chapter,  that  the  apostle  having  declared  Christ  to  be 
a  faithful  prophet,  advised  those  to  whom  he  wrote  to 
take  heed  of  hardening  their  hearts  against  Christ's 
voice.  The  more  thoroughly  to  enforce  his  advice,  he 
setteth  down  the  very  words  of  David,  which,  for  the 
better  application  thereof  to  Christians,  he  expoundeth. 

Two  points  he  expounded  in  the  former  chapter, 
namely,  the  time  which  David  intended  under  this 
word  to-day;  and  the  persons  that  hardened  their 
heart,  and  were  punished. 

The  third  point  which  in  that  testimony  he  ex- 


poundeth, is  the  rest  that  David  meant.  This  he 
insisteth  upon  from  the  beginning  of  this  chapter  to 
verse  14  ;  and  in  the  three  last  verses  of  this  chapter 
he  enteroth  upon  the  priesthood  of  Christ. 

Thus  there  are  two  parts  of  this  chapter : 

One  concerneth  the  prophetical  office  of  Christ ; 

The  other  his  priestly  function. 

That  which  the  apostle  presseth  in  this  chapter  is 
the  use  to  be  made  of  Christ's  prophetical  office,  which 
is  participation  of  the  rest  that  Christ  by  the  gospel 
hath  made  known.     For  this  end  he  giveth, 

1.  An  admonition,  to  take  heed  of  missing  that  rest, 
ver.  1,  &c. 


;29() 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


2.  An  exhortation  to  do  our  best  for  enjoying  it, 
vet.  11,  &c. 

In  the  admonition, 

1.  The  general  is  laid  down,  ver.  1. 

2.  The  particular  rest  here  intended  is  demonstrated. 
The  general  is  further  amplified, 

1.  By  the  cause  of  missing  the  rest,  which  is  un- 
^Uef,  ver.  2. 

2.  By  the  event,  which  is  twofold  : 

One  event  is  of  those  that  believed  not,  '  they 
•entered  not  into  the  rest,'  ver.  2. 

The  other  of  those  that  believed,  '  thev  entered  into 
it,'  ver.  8. 

In  demonstrating  the  rest  here  intended, 

1.  He  removes  two  kinds  of  rest  that  cannot  be 


2.  He  infers  that  there  remains  another  rest. 

The  first  rest  removed  is  God's  rest  after  he  had 
finished  the  creation,  ver.  4.  His  argument  is,  that 
David  speaks  of  a  rest  long  after  that,  and  difl'erent 
from  that,  ver.  5  ;  therefore  the  rest  of  God  cannot  be 
meant  by  David. 

The  other  rest  removed  is  Israel's  settling  in 
Cnnaan. 

He  proves  that  this  cannot  be  meant,  by  two  argu- 
ments : 

The  first  is  taken  from  thu  event,  which  was,  that 
they  to  whom  the  promise  was  made  entered  not ; 
■*  but  some  must  enter,'  ver.  6. 

Upon  removing  those  two  rests  he  inferreth  this  con- 
clusion, '  therefore  there  is  another  rest  remaining,' 
ver.  9. 

The  second  is  taken  from  the  time.  That  rest  of 
Israel  in  Canaan  was  given  by  Joshua ;  but  the  psalmist 
speaketh  of  a  rest  in  his  own  time,  and  in  succeeding 
ages,  vers.  7,  8. 

The  exhortation  to  press  us  on  to  do  our  best  for 
attaining  to  this  rest  is  laid  down,  ver.  11,  and  en- 
forced by  two  motives. 

The  first  motive  is  taken  from  the  danger  of  not 
observing  the  exhortation,  ver.  11. 

The  other  is  taken  from  the  eilicacy  of  the  word. 
This  is, 

1.  Propounded,  ver.  12. 

2.  Confirmed  by  the  piercing  sight  of  God,  whose 
■word  it  is,  ver.  13. 

Hitherto  of  Christ's  prophetical  office  ;  his  priestly 
function  followeth. 

In  the  three  last  verses  of  this  chapter  there  is  a 
perfect  trans'tion  betwixt  those  two  functions  of  Christ, 
so  as  it  hath  a  double  reference. 

1.  To  that  which  gocth  before;  so  it  is  a  ground  of 
■cncouragomont  to  observe  the  foresaid  exhortation  to 
enter  into  the  rest,  because  we  have  an  high  priest 
entered  before  us  and  for  us,  ver.  14. 

2.  To  that  which  followeth,  in  the  fifth  and  other 
<-haptcrs,  which  treat  of  Christ's  priesthood.  So  it 
layeth  down  two  points  : 


1.  The  sum  and  substance  of  that  which  is  after 
more  distinctly  and  fully  declared  of  Christ's  priest- 
hood, ver.  15. 

2.  The  special  use  we  are  to  make  thereof,  ver.  16. 

Sec.  2.  Of  (lodhj  jealousy  over  professors. 

Ver.  1.  Let  us  thereforefear,lest,  a  promise  [behig]  left 
us  of  enterinij  into  his  rest,  any  of  you  should  seem  to 
come  short  of  it. 

This  particle  of  inference,  oJ/,  therefore,  leadeth  us 
to  a  consideration  of  what  went  before.  In  the  last 
verse  of  the  former  chapter,  the  apostle  laid  down  a 
conclusion  concerning  the  judgment  that  befell  those 
that  believed  not.  Thence  he  here  inferreth  an  ad- 
monition to  take  heed  of  incurring  the  same  danger, 
and  depriving  ourselves  of  the  rest  that  is  prepared 
for  us. 

He  gave  a  like  admonition  before,  chap.  iii.  12,  and 
he  doth  afterwards  oft  inculcate  the  like,  as  chaps,  vi. 
4,  11,  and  x.  23,  &c.,  and  xii.  15,  25,  28. 

Hereby  it  appears  that  he  was  'jealous  over  them 
with  godly  jealousy,'  as  2  Cor.  xi.  2.  Certainly  some 
had  revolted,  so  much  is  implied  Heb.  x.  25 ;  he  was 
therefore  the  more  jealous  over  the  rest. 

Herein  he  shewed  himself  like  the  good  and  chief 
Shepherd,  who,  when  '  many  of  his  disciples  went 
back,  and  walked  no  more  with  him,  said  unto  the 
twelve.  Will  ye  also  go  away  ? '  John  vi.  66,  67. 

A  worthy  pattern  this  is  for  all  ministers,  who  are 
set  as  shepherds  over  the  Lord's  flock,  1  Peter  v.  2. 

This  inference,  63v,  therefore,  &c.,  upon  the  sin  and 
judgment  mentioned  immediately  before  (chap.  iii.  19), 
sheweth  that  judgments  on  sinners  before  us  must 
make  us  the  more  fearful  of  such  sins.  See  more 
hereof  Chap.  iii.  8,  Sec.  89. 

Sec.  8.  Of  preachers  preaching  to  themitelres. 

The  apostle,  to  mollify  his  jealousy,  so  sets  it  down 
as  he  includes  himself  in  the  number  of  those  over 
whom  he  was  so  jealous.  For  he  useth  a  verb  of  the 
plural  number,  (p(,^r,i}iifj,£v,  which  compriseth  all  to 
whom  he  intendeth  this  epistle,  and  the  first  person, 
».<!,  whereby  he  includes  himself  also,  so  as  in  admon- 
ishing others  he  admonisheth  himself ;  and  what  he 
saw  meet  to  be  done  for  his  own  establishment,  he 
did  for  the  establishment  of  others.  Of  joining 
ourselves  with  others,  and  others  with  ourselves,  in 
means  of  edification,  see  Chap.  ii.  5,  Sec  4,  and  Chap, 
iii.  13,  Sec.  144. 

He  that  thus  joins  himself  with  others  in  the  same 
admonition,  '  let  us  fear,'  being  an  apostle,  giveth 
evidence  that  the  best  of  professors,  yen,  and  ministers, 
have  need  of  means  of  establishment  as  well  as  others. 
Christ  pra5-ed  for  Peter,  that  his  faith  might  not  fail, 
Luke  xxii.  32.  This  apostle  saith  of  himself,  'I 
keep  under  my  holy,  and  bring  it  into  subjection,'  &c., 
1  Cor.  ix.  27.  '  Take  heed  unto  yourselves,'  etc.,  saith 
the  apostle  to  the  elders  of  Ephesas,  Acts  sx.  28.  For, 


i 


Veu.  1.] 


1 .  The  best  are  '  men  of  like  passions  with  others,' 
Acts  xiv.  15. 

2.  Great  have  been  the  slips  of  eminent  men;  as  of 
Moses,  Num.  xx.  12  ;  David,  2  Sam.  xi.  4  ;  Peter 
and  Barnabas,  Gal.  ii.  12,  13. 

3.  The  best  are  subject  to  the  sorest  temptations, 
Zech.  iii.  1,  Luke  xxii.  31. 

4.  The  falls  of  ministers  and  other  eminent  pro- 
fessors are  most  dangerous  :  they  draw  many  after 
them,  Gal.  ii.  13,  2  Peter  ii.  1,  2. 

Preachers  therefore  have  need  to  preach  to  them- 
selves; and  they  that  have  charge  of  others,  to  take 
[care]  of  themselves ;  and  the  best  and  strongest  to 
look  to  their  standing,  1  Cor.  x.  12. 

Sec.  5.   Of  fear  lest  we  fall. 

The  word  whereby  the  apostle  expresseth  his 
jealousy  is  fear,  (pa^nSClfLiv,  '  let  us  fear.'  This  is  a 
word  of  an  ambiguous  signification.  Sometimes  we 
are  enjoined  to  fear,  as  Eom.  xi.  20  ;  and  sometimes 
we  are  forbidden  to  fear,  Luke  xii.  32. 

Fear  is  one  of  the  disHking  affections;  and  it  is 
good  or  evil,  according  to  the  object  on  which  it  is 
placed,  and  according  to  the  ordering  of  it  thereon. 

Of  the  general  nature  of  fear,  see  Chap.  xiii.  6,  Sec.  84. 

Here  it  is  taken  for  a  disliking  afl'ection  placed  on 
the  right  object,  which  is  evil  to  be  shunned,  accord- 
ing to  the  notation  of  the  Greek  word,  whereof  see 
Chap.  ii.  15,  Sec.  149. 

It  here  implieth  two  things : 

1.  A  supposition  of  such  an  evil  as  may  fall  out. 

2.  A  care  to  prevent  that  evil,  and  to  keep  it  from 
falling  out. 

These  two  may  be  exemplified  in  Jacob,  who  thus 
saith  of  his  brother  Esau,  '  I  fear  him,  lest  he  will 
come  and  smite  me,'  etc.  Thus  he  supposeth  that  an 
evil  will  fall  out :  hereupon  he  praj-eth  that  God 
would  deliver  him,  nnd  withal  useth  means  to  prevent 
that  evil,  Gen.  xxxii.  11,  &e. 

Thus  upon  supposal  that  we  may  fall,  we  ought  to 
do  what  we  can  to  prevent  it. 

In  this  sense  is  this  word  fear  oft  used,  as  Ps. 
ii.  11,  Mai.  ii.  5,  PhiHp.  ii.  12,  Heb.  xii.  28.  Hence 
it  is,  that  the  man  is  pronounced  happy  '  that  feareth 
alway,'  Prov.  xxviii.  14. 

Man's  natural  proneness  to  fall,  and  the  many 
temptations  whereunto  he  is  subject,  together  with 
the  deceitfulness  of  sin,  the  subtiUy  and  sedulity  of 
Satan,  and  God's  justice  in  leaving  men  to  them- 
selves, are  strong  enforcements  of  this  duty  of  fear. 
Of  all  these,  see  Chap.  iii.  12,  Sec.  122. 

Ohj.  We  are  in  many  places  dchorted  from  fear,  as 
Gen.  XV.  ],  and  xxvi.  24,  2  Tim.  i.  7,  1  John  iv.  18. 

Ans.  We  must  distinguish  in  this  case.  There  is 
a  fear  of  the  Creator,  and  of  the  creature.  Both  these 
are  good  and  bad. 

The  good  fear  of  the  Creator,  is  such  a  reverent 
awe  of  the  divine  majesty,  as  maketh  us  very  careful 


in  all  things  to  please  him,  and  fearful  of  offending 
him.  In  this  respect  we  are  very  suspicious  and 
jealous  over  ourselves  in  regard  of  acts  past,  lest 
therein  we  have  offended  him,  as  Job  said  of  his  chil- 
dren, '  It  may  be  that  my  sons  have  sinned,'  Job  i.  5  ; 
or  in  regard  of  the  future,  lest  we  should  offend. 

The  evil  fear  of  the  Creator  is  a  servile,  distrustful 
affection  and  disposition,  whereby  we  apprehend  him 
to  be  so  terrible  a  judge,  as  we  shall  never  please 
him  ;  and  in  that  respect  tremble  at  the  very  thought 
of  God,  of  the  day  of  judgment,  and  of  hell  fire.  Thus 
the  devils  are  said  to  tremble,  James  ii.  19.  This  is 
the  spirit  of  bondage,  and  a  slavish  fear. 

Of  good  and  evil  fear  of  man,  see  Chnp.  xiii.  6, 
Sees.  85,  86. 

The  fear  here  meant  is  that  good  fear  of  God,  which 
makes  us  fearful  of  offending  him,  and  thereupon  very 
jealous  over  ourselves. 

About  this  fear  it  becomes  us  thoroughly  to  examine 
ourselves,  and  upon  finding  any  evidence  thereof  in 
our  souls,  to  nourish  and  cherish  the  same,  and  to 
take  heed  both  of  such  presumption  as  Peter  fell  into, 
Mat.  xxvi.  33,  35  ;  and  also  of  such  security  as  is  im- 
plied to  be  in  him  who  is  resembled  to  an  house 
swept  and  garnished,  and  thereby  fitted  for  the  devil, 
Luke  xi.  25,  20. 

The  Greek  word  /i^j-ors,  which  implieth  a  danger 
and  damage  that  may  follow  upon  want  of  the  foresaid 
fear,  is  thus  translated  lest.  It  is  compounded  of  two 
conjunctions,  whereof  one,  ,«./},  intendeth  a  caution  ; 
the  other,  voti,  a  continuance  therein.  Hereupon 
this  very  word  is  thus  translated,  '  lest  at  any  time,' 
chap  ii.  1. 

In  this  extent  it  compriseth  a  perpetual  jealousy. 

This  particle  lest,  intendeth  jealousy,  caution  and 
circumspection. 

This  phrase,  at  ani/  time,  implieth  continuance 
therein.  Of  both  these,  see  Chap.  iii.  ver.  12,  Sees. 
122,  123,  124,  125. 

Sec.  6.  Of  promises  of  rest. 

In  sotting  down  the  danger  to  be  feared,  the  apostle 
takes  it  for  grant  that  we  have  a  promise  of  entering 
into  God's  rest,  in  this  phrase,  '  lest,  a  promise  being 
left  us  of  entering  into  his  rest.' 

The  noun  ivayytXia,  translated  promise,  is  a  com- 
pound. The  simple  verb  ayyiyj-nv,  whence  it  is  de- 
rived, signifieth  to  declare,  or  to  bring  tidings  of  a 
thing.  'Thence  the  word  ayyO.oc,  angel,  which  signi- 
fieth a  messciiffer,  is  derived.  The  verb  compounded 
iTrayy'iXXo/j.ai  signifieth  to  promise,  which  is  to  declare 
one's  mind  beforehand.  Acts  vii.  5.  A  promise  then 
is,  a  declaration  beforehand  of  some  good  intended ; 
yea,  such  a  declaration  as  binds  the  promiser  to  per- 
form what  he  hath  declared  ;  so  as  he  who  is  faithful 
will  answerably  do  it,  1  Thess.  v.  24. 

There  are  sundry  promises  of  rest  in  sacred  Scrip- 
ture :    some  typical,  prefiguring  the    rest    here   in- 


292 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


tended  ;  others  plainly  expressing  it,  in  the  iuclioation 
or  cousumruation  of  it. 

Promises  of  typical  rest  were  these  : 

1.  The  Sabbath,  Dcut.  v.  11. 

2.  The  passover  (ExoJ.  xii.  IG),  and  sundry  other 
feasts. 

3.  Every  seventh  year,  Lev.  xxv.  4. 

4.  Every  fiftieth  year,  called  the  jubilee,  Lev.  xxv.  10. 

5.  The  'land  of  Canaan,  Deut.  "iii.  20. 

G.  Freedom  from  enemies,  1  Chron.  xxii.  9. 
The  true  rest,  in  regard  of  the  inchoation,  and  be- 
ginning thereof,  is, 

1.  Peace  with  God,  Eom.  v.  1;  Philip,  iv.  7.  This 
Christ  calleth  '  his  peace,'  Jolm  xiv.  27,  and  xvi.  33. 

2.  Quiet  of  mind,  Exod.  xxxiii.  14;  Mat.  xi.  28,  29. 
8.  Joy  in  the  Holy  Ghost,  Kom.  xiv.  17. 

4.  Communion  with  Christ,  Eph.  ii.  5,  G. 

5.  R^'st  in  the  gi-ave,  as  in  a  bed,  Isa.  Ivii.  2. 
The  true  rest,  in  the  consummation  and  perfection 

thereiif,  shall  be  enjoyed  in  heaven,  2  Thess.  i.  7. 

The  gospel  promises  of  the  true  rest,  both  in  the 
beginning  and  also  in  the  full  accomplishment  thereof, 
are  here  specially  intended  :  as  peace  with  God.  quiet  of 
mind,  rest  in  the  grave,  and  fruition  of  heavenly  glory. 
This  last  is  the  most  principal,  and  promised  under  sun- 
dry other  titles  :  as  '  immortal  inheritance,'  1  Pet.  i.  4 ; 
'  kingdom,'  Luke  xii.  32 ;  '  crown  of  glory,'  1  Pet.  v.  4. 

1.  Gnd  in  his  unsearchable  wisdom  secth  it  meet 
to  set  a  long  date  before  he  give  his  children  full  frui- 
tion of  the  things  which  he  hath  determined  for  their 
good.  Seventy  years  were  set  for  the  return  of  the 
Jevis  out  of  the  Babylonish  captivity,  Jer.  xxv.  11, 12 ; 
four  hundred  years  for  the  settling  of  Abraham's  seed 
in  Canaan,  Gen.  xv.  13;  four  thousand  years  almost 
for  the  Redeemer  of  mankind  to  be  actually  exhibited. 
Six  tbiiusand  years  are  going  apace  for  the  last  com- 
ing of  the  great  Judge,  foretold  by  Enoch,  Jude  14. 

2.  In  like  wisdom  God  oft  brings  his  children  to 
many  trials.  Instance  the  case  of  Israel  in  Egypt  and 
in  Babylon. 

In  these  respects  the  Lord,  to  uphold  the  faith  of 
them  to  whom  those  good  things  are  intended,  maketh 
promises  of  them  beforehand. 

The  expectation  of  the  rest  of  Canaan,  promised  to 
Abraham  and  his  seed,  supported  the  spirits  of  the 
believing  Israelites  in  Egypt,  and  in  the  wilderness. 
Much  more  will  the  heavenly  rest  promised  uphold 
the  liearts  of  believing  Christians.  '  These  things,' 
Baitli  Christ  to  his  disciples,  'I  have  spoken  unto  you, 
that  ye  might  have  peace,'  &c.  Upon  the  promise  of 
this  rest,  the  apostle  makes  this  conclusion,  '  Com- 
fort one  another,'  1  Thes.  iv.  18. 

That  wo  may  be  the  better  established  by  these 
promises,  we  ought  to  set  this  rest  before  us,  and 
murh  to  n)cditate  thereon,  as  Muses  did,  Heb.  xi.  2G, 
and  Christ,  Heb.  xii.  2.  Of  applying  promises,  see 
Tlie  M'li(il)'  Armour  nf  God,  treat,  ii.  part  vi.,  on  Eph. 
vi.  10.     Of  faith,  Sec.  71. 


Sec.  7.   O/forsaking  a  promise. 

The  phrase  xara'Mirro/M'-vrig  i';:a-/yi'>ja;,  '  » promise 
being  left  us,'  is  somewhat  ambiguous.  The  pronoun 
us,  which  causeth  the  ambiguity,  is  not  in  the  Greek 
text.  Our  English  seemeth  to  take  the  word  lej'i  for 
r/ivcii,  as  if  it  had  been  said,  '  lest,  a  promise  being 
given  us.'  If  the  pronoun  had  been  expressed,  it 
might  have  carried  some  such  sense.  This  verb  with 
a  pronoun  is  thus  translated,  zarlJjc-oK  i/iaurtf,  '  I 
have  reseiTcd  to  myself,'  &c,  Rom.  xi.  4  ;  and  with- 
out a  pronoun,  thus,  ol  xark'Ki'rov  rexva,  '  they  left  no 
children,'  Luke  sx.  31. 

The  verb  here  used,  xara'/.i^Teiv,  properly  signifieth 
to  forsake,  and  so  it  is  turned  by  these  translators, 
Heb.  xi.  27,  2  Peter  ii.  15.  Our  former  English 
translators  thus  rendered  it  in  this  place,  '  by  fonak- 
ing  the  promise.'  The  simple  verb  '/.i!-(>j,  desum, 
signifieth  to  nant,  or  to  be  wanting,  or  to  lack,  Luke 
xviii.  22,  Titus  i.  5,  and  iii.  13. 

The  verb  here  used  is  of  the  passive  voice,  and  it 
may  be  thus  translated,  '  the  promise  being  left,'  or 
forsaken.  To  leave  or  forsake  a  promise,  is  to  neglect 
the  course  which  is  appointed  for  obtaining  the  thing 
promised.  Thus  the  house  of  Eli  left  the  promise 
made  to  them  :  whereupon  the  Lord  saith,  '  I  said  in- 
deed that  thy  house,  and  the  house  of  thy  father, 
should  walk  before  me  for  ever.  But  now  the  Lord 
saith.  Be  it  far  from  me,'  ]  Sim.  ii.  30.  In  like 
manner  Jeroboam  forsook  a  promise  :  for  proof  hereof, 
compare  1  Kings  xi.  38  with  1  Ivings  xiv.  9,  10. 

Of  unbelievers  depriving  themselves  of  the  benefit 
of  God's  promises,  see  Chap.  iii.  11,  Sec.  118. 

That  which  our  last  translators  express  under  this 
phrase,  '  a  promise  being  .left  us,'  is  included  in  the 
word  promise.  For  the  very  making  of  a  promise  to 
any,  is  a  leaving  it  with  them.  In  this  sense  it  doth 
on  the  one  side  amplify  God's  goodness  in  leaving 
with  them  a  precious  promise  of  rost ;  and  on  the 
other  side  it  doth  aggravate  their  folly  in  losing  the 
benefit  of  such  a  promise  left  them. 

Sec.  8.   Of  leaving  l/ie  promise  of  rest. 

The  thing  promised  is  thus  expressed,  entering  into 
It  is  rest. 

Of  the  notation  of  the  Greek  noun  xara-ra-jei:,  trans- 
lated rest,  and  of  the  emphasis  of  the  verb  iiaifjuv, 
translated  enter  into,  see  Chap.  iii.  11,  Sec.  110. 

The  rest  here  meant,  is  that  trutli  and  substance 
which  was  typified  by  Canann,  namely,  heaven  itself, 
chap.  ix.  24.  This  is  the  rest  which  reniaiueth  to  us, 
ver.  9;  and  this  is  it  whereabout  the  apostle  would 
have  us  jealous  over  ourselves,  and  fear  lest  we  leave 
and  forsake  the  promise  of  it.  This  is  the  rest  which 
God  will  recompense  to  his  servants  that  are  here 
troubled,  2  Thes.  i.  7.  Hereby  '  tliey  who  die  in  the 
Lord  rest  from  their  labours,'  Rev.  xiv.  13. 

To  shew  that  we  ought  not  to  leave  the  promise  of 
this  rest,  we  are  exhorted  to  '  lay  hold  on  eternal  life,' 


I 


Ver.  1.] 


GOUGE  ON  HEBREWS. 


293 


1  Tim.  vi.  1 2  ;  to  '  strive  to  enter  in  at  the  strait 
gate,'  Luke  xiii.  24  ;  to  '  work  out  our  salvation,' 
Philip,  ii.  12.  And  this  ii  to  '  labour  to  enter  into  that 
rest,'  Heb.  iv.  11. 

This  metaphor  rest,  whereby  our  future  happiness 
in  heaven  is  set  out,  is  a  sufficient  motive  to  enforce 
that  duty. 

Here  in  this  world  we  are  subject  to  hard  travail, 
sore  labour,  manifold  troubles,  great  dangers,  fierce 
assaults,  violent  temptations,  grievous  sins,  and  many 
mischiefs,  from  all  which  we  have  rest  in  heaven.  For 
then  '  shall  all  tears  be  wiped  anay,'  Kev.  xxi.  4.  In 
this  respect  they  are  pronounced  blessed  who  attain 
to  this  rest.  Rev.  si  v.  13.  This  doth  much  aggravate 
their  folly,  who  any  way  leave  the  promise  of  entering 
into  this  rest,  by  refusing  to  walk  in  that  way,  and  to 
observe  that  course  which  is  in  God's  word  prescribed 
for  attaining  to  this  rest. 

If  the  Israelites  manifested  egregious  folly,  and  a 
wilful  disposition,  by  depriving  themselves  of  the  rest 
promised  in  Canaan,  what  do  they  who  leave  the  pro- 
mise of  entering  into  this  rest? 

This  very  rest  is  enough  to  make  a  wise  man  do 
and  endure  any  thing,  which  may  at  length  bring  him 
thereunto. 

The  hireling  cheerfully  doth  his  work,  the  husband- 
man readily  taketh  pains,  the  soldier  courageously  ad- 
ventureth  his  life,  the  mariner  resolutely  passeth  over 
the  seas,  and  others  in  their  places  take  much  pains, 
and  endure  much  hardness,  knowing  that  they  shall 
have  a  rest :  at  least  hoping  for  it.  Should  we  Chris- 
tians fail  in  our  task,  and  leave  the  promise  of  enter- 
ing into  this  rest  ? 

This  rest  is  a  freedom  from  all  outward  molestations, 
from  persecution,  from  grief  and  care  of  mind,  from 
sickness,  from  pain,  from  all  losses,  and  other  crosses, 
yea,  and  from  sin  itself.  Should  we  then  leave  the  pro- 
mise of  entering  thereinto  ? 

Sec.  9.   Of  heaven,  styled  God's  re-it. 

To  amplify  the  rest  here  intended,  the  apostle,  in 
reference  to  Gnd,  styleth  it  aurou,  '  his  rest.' 

It  w.as  shewed  before  (Chap.  iii.  11,  Sec.  117), 
in  what  respects  Canaan  was  called  God's  rest. 

Much  more  fitly  may  this  rest  be  so  called,  and  that 
in  these  respects : 

1.  The  rest  of  heaven  was  prepared  by  God  from 
the  foundation  of  the  world.  Mat.  xxv.  34. 

2.  It  was  purchased  by  the  precious  blood  of  the 
Son  of  God,  Hob.  ix.  12. 

8.  We  are  conducted  thereunto  by  the  Spirit  of 
God,  Gal.  V.  5,  25. 

4.  It  is  made  known  and  promised  to  us  by  the 
word  of  God,  Mat.  xiii.  19. 

5.  Heaven  is  the  habitation  and  resting-plaeo  of 
God,  Mat.  V.  84,  and  vi.  9. 

6.  There  all  believers  shall  rest  with  God,  Father, 
Son,  and  Holy  Ghost,  and  have  their  everlasting  com- 


vithhim,  John  xvii.  21,  24;  Heb.  xii.  22, 
&c. 

7.  It  is  a  most  excellent  rest.  For  things  excellent 
are  said  to  be  of  God,  Ps.  Ixxxvii.  3. 

This  adds  an  edge  to  the  foresaid  duties  of  striving 
and  labouring  to  enter  into  this  rest.  Who  would  not 
enter  into  the  rest  of  God  ? 

This  also  doth  yet  farther  aggravate  the  sin  of  those 
that  leave  the  promise  of  this  rest,  in  that  it  is  God's  rest. 

Sec.  10.   Of  jealousy  over  ourselves  and  others. 

The  persons  liable  to  the  damage  of  leaving  the  fore- 
said promise,  are  set  out  in  these  words,  ric  i^  i,u.uv, 
any  of  you. 

The  adjective  tk,  any,  is  an  extensive  word.  It 
sheweth  that  the  duty  required  must  be  performed  to 
others,  and  that  of  what  rank  or  degree  soever.  For 
all  of  all  sorts  are  subject  to  this  damage  of  coming  short. 

The  pronoun  following  with  the  preposition,  ij  xi'mSiv, 
of  you,  are  words  inclusive.  They  include  men  them- 
selves ;  so  as  Christians  must  be  jealous  over  others 
and  themselves  too,  over  themselves  and  others  too. 
They  must  fear  lest  themselves,  or  any  among  them, 
come  short. 

Of  circumspection  over  ourselves,  and  also  over 
others,  see  Chap.  iii.  12,  Sees.  123,  124. 

Sec.  11.  Of  the  damane  of  coming  short  of  the  promise. 

The  damage  like  to  follow  upon  leaving  the  promise 
of  rest  is  comprised  under  this  verb,  iffT=5?j!t£va;,  come 
short.  The  verb  is  derived  from  a  root,  vu-ioov,  which 
signifieth  aflcrvards,  and  that  many  times  when  it  is 
too  late,  as  the  foolish  virgins,  the  door  being  shut, 
'  afterwards  came,'  Mat.  xxv.  11.  Answerably  this 
verb,  utfrsoiTsdai,  signifieth  to  come  after,  or  behind,  or 
short:  '  Ye  come  behind  in  no  gift,'  saith  the  apostle  ; 
1  Cor.  i.  7  ;  that  is,  ye  come  not  behind  them  that 
have  attained  such  and  such  gifts,  but  ye  also  have 
your  part  and  portion  therein. 

It  is  sometimes  taken  to  want  or  lack  a  thing,  as, 
What  lack  I  yet  ?  iirrssS,  Blat.  xix.  20.  And  '  he 
began  to  be  in  want,'  vaTiiiTaSai,  Luke  xv.  14. 

It  is  likewise  taken  to  fail  of  a  thing,  as,  '  lest  any 
man  fail,'  i/ursgiSv,  Heb.  xii.  15. 

Men  want,  lack,  fail,  or  come  short  of  a  thingtwo  ways. 

1.  When  that  which  they  had  is  exhausted  and 
clean  gone.  Thus  it  is  said,  when  the  wine  which  was 
prepared  for  a  wedding  feast  was  all  drunk  up,  '  they 
wanted  wine,'  John  ii.  3. 

2.  When  men  have  not  attained  to  that  which  is 
set  before  them.  Thus  it  is  said  of  all  unre>jenerate 
persons,  '  They  come  short  of  the  glory  of  God,'  Rom. 
iii.  28. 

The  word  used  by  the  apostle  is  taken  from  runners 
in  a  race,  who,  if  they  be  idle,  secure,  careless,  heavy, 
lazy,  come  behind  or  short  of  the  prize,  and  fail  of 
obtaining  it.  So  secure  Christians,  that  fear  not  lest 
they  leave  the  promise  of  entering  into  God's  rest. 


291 


GOUGE  ON  HEBREWS. 


[CUAP.  IV. 


will  assuredly  come  short  of  it,  and  fail  of  tbe  benefit 
thereof.  Such,  among  others,  are  unbelievers.  These 
shall  never  enter  into  God's  rest. 

This  dcmonstrateth  the  wrong  that  unbelievers,  and 
all  careless,  idle,  and  secure  professors  do  to  them- 
selves. They  come  short  of  the  glorious  prize  that  is 
set  before  them,  and  so  bring  shame,  disgrace,  and 
irreparable  damage  to  themselves.  For  lazy  runners 
arc  shouted  at,  and  that  in  scorn  and  derision,  by  all 
the  spectators,  and  judged  most  unworthy  of  any  ap- 
probation or  remuneration.  Their  doom  is  expressly 
set  down,  Luke  xiii.  27,  28,  Mat.  xxv.  11,  12,  28-80. 
Of  the  damage  of  unbelief,  see  more.  Chap.  iii.  12, 
Sec.  129,  and  ver.  18,  Sec.  171. 

Sec.  12.   OJ  nut  coming  short  of  the  (joal. 

This  metaphor  of  cowbuj  short  having  reference  to 
runners  in  a  race,  doth  afford  good  direction  and  great 
encouragement  for  doing  our  best  to  enter  into  God's 
rest. 

Particular  rules  of  direction  are  these  and  such  like. 

1.  '  Be  temperate  in  all  things,'  1  Cor.  ix.  25. 

2.  '  Lay  aside  every  weight,  and  the  sin  which  doth 
so  easily  beset  us,'  Heb.  xii.  1. 

3.  '  Kuu  the  way  of  God's  commandments,'  Ps. 
cxix.  82 ;  this  is  '  the  race  that  is  set  before  us,' 
Heb.  xii.  1. 

4.  Make  speed,  and  be  not  lazy,  Ps.  cxix.  CO. 
The  metaphor  of  running  implies  thus  much. 

5.  Strive  to  outstrip  others.  We  must  '  seek  that 
we  may  excel  to  the  edifying  of  the  churc:h,'  1  Gor. 
xiv.  12. 

C.  Have  an  eye  to  that  which  is  before,  and  look 
not  back  to  what  is  behind,  PhUip.  iii.  13. 

7.  Give  not  over  till  thou  come  to  the  goal.  Rev. 
ii.  10.  If  thou  givest  over,  thou  mnyest  come  short 
of  the  prize. 

Encouragements  are  such  as  these  : 

1.  A  faithful  endeavour  will  be  accepted,  2  Cor. 
viii.  12,  Philip,  iii.  18. 

2.  Not  one  only  (as  in  races  among  men),  but  all 
that  do  their  best  endeavour,  shall  partake  of  the 
prize.  The  apostle,  speaking  hereof,  saith,  '  The 
righteous  Judge  will  give  a  crown,  not  to  me  only,  but 
to  them  also  that  love  his  appearing,'  2  Tim.  iv.  8. 
For  '  whosoever  shall  call  upon  the  name  of  the  Lird 
shall  be  saved,'  Horn.  x.  13. 

3.  God,  whoseeth  all,  and  beareth  a  like  respect  to 
all  that  run  well,  is  the  rowarder,  Eph.  vi.  8. 

4.  The  crown  that  is  given  is  incorruptible,  1  Cor. 
ix.  25. 

Sjc.  13.   Of  this  irord  'seem.' 

There  is  further  in  this  admonition  a  word  inserted 
worthy  our  duo  consideration.  It  is  this,  doxfj' 
'  should  seem.'  There  are  sundry  respects  in  which 
it  may  bo  brought  in,  as, 

1.  To  mitigate  the  sharpness  of  his  admonition  ;  in 


that  ho  doth  not  positively  conclude  that  he  took  them 
for  apostates,  but  only  implieth  that  they  may  seem  to 
be  in  hazard  of  that  case.  It  intends  as  much  as  the 
insinuation'  doth,  whereby  he  seems  to  call  back  or 
correct  that,  which  might  be  so  taken,  as  if  he  had 
surmised  that  they  would  prove  apostates,  Heb.  vi.  7. 

2.  To  stir  up  their  fear  the  more,  even  against  such 
coldness  and  dulness  as  might  hazard  the  prize  set 
before  them.  To  such  a  purpose  he  eaith,  '  I  am 
jealous  over  you  with  godly  jealousy,'  2  Cor.  xi.  2. 

3.  To  manifest  the  extent  of  a  Christian's  watch- 
fulness, which  must  be  against  a  seeming,  or  appear- 
ing to  be  an  apostate.  We  may  not  think  it  enough 
that  we  do  not  utterly  fall  away  ;  but  that  we  do  not 
seem  so  to  do,  and  that  we  do  not  give  occasion  to 
other  Christians  to  think  that  we  are  fallen,  or  like  to 
fall.  The  apostle  to  this  poi'pose  giveth  this  advice, 
'  Abstain  from  all  appearance  of  evil,'   1  Thes.  v.  22. 

4.  To  demonstrate  the  condition  of  hypocrites,  who 
seem  to  be  what  they  are  not :  'They  think  they 
stand,'  1  Cor.  x.  12.  '  That  shall  be  taken  from 
them  which  they  seem  to  have,'  Luke  viii.  18.  This 
an  apostle  doth  thus  clear,  '  'i'hey  went  out  from  us, 
but  they  were  not  of  us  :  for  if  they  had  been  of  us, 
they  would  no  doubt  have  continued  with  us  :  but 
they  went  out,  that  they  might  be  made  manifest  that 
they  were  not  all  of  us,'  1  John  ii.  19. 

5.  To  aggravate  the  fi\ult  of  backshders.  Through 
want  of  the  foresaid  Christian  fear,  they  seem,  or 
appear,  or  give  evidence  that  they  will  come  short  of 
the  prize.  For  to  seem  is  oft  put  for  an  evidence. 
James,  Cephas,  and  John  seemed  to  be  pillars.  Gal. 
ii.  9,  that  is,  they  evidently  appeared  to  be  so. 

Of  the  word  here  used,  see  more  Chap.  x.  29,  Sec. 
108. 

Sec.  14.  0/ the  resolution  and  observations  of  Heh. 
iv.  1. 

1.  Let  us  therefore  fear,  lest,  a  promise  being  left  us, 
of  entering  into  his  rest,  any  of  you  should  seem  to  come 
short  of  it. 

The  sum  of  this  text  is  a  caveat  against  back- 
sliding. 

Two  points  are  hereabout  to  be  observed : 

1.  The  inference,  therefore. 

2.  The  substance. 

Of  the  substance  there  are  two  parts  : 

1.  An  admonition. 

2.  An  iucitation  to  observe  it. 

(1.)  The  matter  of  the  admonition  is  in  this  word, 

(2.)  The  manner  is  manifested  in  the  first  person, 
and  plural  number,  let  us. 

In  laying  down  the  iucitation,  the  apostle  deuiou- 
strateth, 

1.  The  ground. 

2.  The  damage  of  backsliding. 


Vek.  2.] 


GOUGE  ON  HEBREWS. 


The  ground  is  expressed  in  this  phrase,  a  promise 
heiiig  left.    Here  observe, 

1.  Their  deficiency,  left,  &c. 

2.  The  subject  thereof,  which  was  a  promise. 
Their  deficiency  is  set  out, 

1.  By  the  thing  promised,  rest. 

2.  By  the  kind  of  rest,  his,  namely  God's. 

3.  By  the  fruition  they  might  have  had  thereof, 
entering  into. 

2.  The  damage  is, 

1.  Generally  implied  in  this  particle  of  supposition, 
lest. 

2.  Particularly  exemplified, 

In  the  exemplification  are  set  down, 

1.  The  kind  of  damage,  come  short. 

2.  The  persons  who  incur  that  damage,  any  of  you. 

3.  The  time,  at  any  time. 

4.  The  extent  of  avoiding  it,  in  this  word  seem. 

Doctrines. 

I.  We  must  be  warned  by  others'  harms.  For  this 
end  the  apostle  infers  this  admonition  on  judgments 
executed  upon  the  Israelites,  there/ore.  See  Chap.  iii. 
8,  Sec.  89. 

II.  Admonishers  of  others'  must  admonish  themselves. 
The  apostle  in  using  the  plural  number  admonisheth 
others,  and  using  the  first  person  he  admonisheth 
himself,  let  us.     See  Sec.  3. 

III.  Christians  must  be  featful  of  falling  away.  This 
is  it  whereabout  we  are  enjoined  to  fear.     See  Sec.  5. 

IV.  There  is  a  rest  for  God's  jjcople.  This  is  here 
taken  for  grant  under  this  word  rest.     See  Sec.  6. 

V.  The  rest  prepared  for  saints  is  God's  rest.  This 
relative  his  hath  reference  to  God.     See  Sec.  9. 

VI.  The  good  intended  to  God's  people  is  promised 
to  them.  This  also  is  here  taken  for  grant  under  this 
word,  a  promise.     See  Sec.  6. 

VII.  It  is  dangerous  to  leave  a  promise.  This  is 
here  laid  down  as  the  ground  of  missing  the  promise. 
See  Sec.  8. 

VIII.  We  must  be  circumspect.  This  word  of  cau- 
tion, lest,  intends  as  much.     See  Sec.  5. 

IX.  Our  circumspection  must  be  over  ourselves  and 
others  impartially.     See  Sec.  10. 

X.  .Apostates  fail  of  the  prize.  This  metaphor,  come 
short,  intends  this.     See  Sec.  11. 

XI.  We  must  so  run  that  we  may  obtain.  We  are 
here  forewarned  not  to  come  short.     See  Sec.  12. 

XII.  Appearance  of  backsliding  is  to  be  avoided, 
We  may  not  seetn  to  come  short.     See  Sec.  13. 

Sec.  15.  Of  the  inference  of  ihe  second  verse  on  the  first. 

Verse  2.  For  unto  us  was  the  gospel  preached,  as 
well  as  unto  them  :  but  theivord  preached  did  not  jnojit 
them,  not  being  mixed  icith  faith  in  them  that  heard 
it. 

The  apostle  presseth  his  former  admonition  of  fear- 
ing the  like  judgment  that  was  inflicted  on  the  Israel- 
ites, by  the  like  means  of  stedfastness  aflorded  to  us 


that  was  afforded  to  them.  The  argument  may  be 
thus  framed : 

They  who  have  like  privileges,  may  expect  the  like 
judgments  that  were  inflicted  on  them  that  perverted 
the  privileges ; 

But  we  Christians  have  the  same  privileges  that  the- 
Israelites  had ; 

Therefore  we  Christians  may  expect  the  like  judg- 
ments,  if  we  pervert  the  privileges. 

The  particular  privilege  wherein  the  apostle  exem- 
plifieth  his  argument,  is  the  gospel  preached.  It  was- 
preached  to  the  Israelites,  and  it  is  preached  to  the 
Christians. 

That  this  common  privilege  is  here  brought  in  as  a 
reason  to  enforce  the  former  admonition,  is  evident  by 
the  two  first  particles,  xai  ya^,  for,  also  ;  or  for,  even. 
It  becomes  us  therefore  well  to  use  that  privilege  and 
means  of  salvation,  which  God  still  affordeth  to  us,  as 
he  had  afforded  to  the  IsraeHtes,  lest  by  our  failing 
therein  we  provoke  God  to  deal  with  us  as  he  hath 
dealt  with  others  on  the  like  ground. 

See  more  hereof  on  Chap.  iii.  11,  Sec.  113. 

Sec.  16.   Of  the  blessing  of  the  gospel. 

This  phrase,  the  gospel  was  preached,  is  the  inter- 
pretation of  one  Greek  word,  iuriyyiXiaij.mi,  which 
may  be  thus  translated,  gospelised,  or  evangelised  ;  the- 
persons  being  added  thereto,  thus,  idfiriv,  we  are  evan- 
gelised. This  is  a  Greekism  used  again,  ver.  6,  and 
Mat.  xi.  5. 

Our  English  hath  fully  and  fitly  interpreted  the 
Greekism,  thus,  '  unto  us  was  the  gospel  preached.' 

The  verb  is  a  compound.  The  simple  verb 
ayyiXkiiv  signifieth  to  declare ;  as  to  bring  a  message, 
tidings,  or  news.  The  adverb,  lu,  with  which  it  is 
compounded,  signifieth  well  ;  in  composition  good,  as 
ivay/M^ieSai,  to  declare  a  good  message,  to  bring 
good  tidings.  Of  the  notation  and  sense  of  this  word, 
see  The  Whole  Armour  of  God,  on  Eph.  vi.  15,  treat, 
ii.  part  v.  sec.  4.  See  also  Chap.  vi.  Sec.  35,  and 
Chap.  xiii.  9,  Sec.  117. 

This  relative,  us, — '  unto  us ' — hath  reference  to  the 
church,  in  and  since  Christ's  time.  For  we  are  here 
set  down  in  opposition  to  them  that  lived  under  the 
law. 

The  compound  verb  intendeth  two  things  : 

1.  That  the  gospel  is  the  ground  of  faith.  It  was 
for  this  end  made  known  to  the  Israelites  and  Chris- 
tians. Of  the  gospel  working  faith,  see  The  Whole 
Armour  of  God  on  Eph.  vi.  10.  Of  faith,  treat,  ii., 
part  vi.,  sees.  19,  21. 

2.  That  preaching  the  gospel  is  the  most  usual  and 
powerful  means  to  work  faith,  see  Chap.  ii.  3,  Sec. 
23. 

The  force  of  the  foresaid  reason  intends  a  third  point. 

8.  That  where  the  gospel  is  preached,  faith,  obe- 
dience, and  perseverance  in  our  Christian  course; 
this  is  it  which  the  apostle  presseth  to  restrain  us 


296 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


from  the  sins  whereinto  the  Israelites  fell,  and  to  keep 
them  from  backsliding  ;  and  by  consequence  to  make 
them  faithful  in  their  holy  profession. 

This  motive  did  the  forerunner  of  Christ,  and 
Christ  himself,  use  for  that  end,  in  these  words,  '  Re- 
pent, for  the  kingdom  of  heaven  is  at  hand,'  Mat.  iii. 
2,  and  iv.  17.  So  did  Clirist's  apostles  after  him, 
Acts  ii.  3S,  89,  and  xvii.  30. 

By  preaching  the  gospel,  offer  is  made  of  re- 
mission of  sins,  of  reconciliation  with  God,  and  of 
eternal  salvation. 

Good  reason  therefore  that  repentance,  faith,  and 
new  obedience  are  to  be  yielded.  To  refuse  to  yield 
to  the  gospel,  is  to  reject  the  counsel  of  God  against 
one's  self,  Luke  vii.  30. 

Just  cause  we  have  well  to  observe,  what  by  the  gospel 
is  required  and  expected.  In  what  age  of  the  world, 
in  what  nation,  in  what  city  and  place,  hath  the  gospel 
been  more  plentifully,  perspicuously  and  powerfully 
preached  than  among  us  ? 

Sec.  17.  Of  the  gmpel  preached  be/ore  Christ's  time, 
as  Hell  as  since. 

The  former  argument  the  apostle  yet  further  en- 
forceth,  by  comparing  the  estate  of  Christians  with 
the  estate  of  the  Israelites,  in  this  phrase,  as  icell  as 
unto  them.  This  intends  thus  much,  that  the  gospel 
was  preached  to  Christians,  as  well  as  to  the  Israelites. 

The  apostle  laycth  it  down  as  a  case  unquestion- 
able, that  the  gospel  was  preached  to  the  Israelites, 
even  under  the  law  (for  these  are  they  who  are  com- 
prised under  these  words,  -/.axsTtoi,  '  as  unto  them'). 
This  was  before  proved.  Chap.  ii.  3,  Sec.  20. 

The  gospel  only,  and  the  preaching  of  it,  is  '  the 
power  of  God  to  salvation,'  Rom.  i.  16.  They  who, 
since  Adam's  fall,  had  not  the  gospel,  had  no  ordinary 
way  to  be  saved. 

This  gives  us  information  of  sundry  remarkable 
points  :  as, 

1.  Of  the  antiquity  of  the  gospel. 

2.  Of  the  constancy  of  God  in  saving  man  the  same 
way. 

8.  Of  the  necessity  of  Jesus  Christ,  who  is  the  very 
euhstance  of  the  gospel. 

4.  Of  the  unity  of  the  catholic  church,  which  hath 
ever  been  the  same,  consisting  of  such  as  have  be- 
lieved the  gospel. 

5.  Of  the  identity  of  the  old  and  new  covenant.  I 
do  not  mean  the  old  covenant  of  works  made  with 
Adam,  in  his  innoccncy,  but  that  which  was  confirmed 
to  Abraham  by  circnmci.-;ioD,  and  to  the  Israelites  by 
sacrifices,  and  other  legal  rites.  For  the  gospel  was 
comprised  under  that  covenant. 

This  privilege  concerning  the  gospel  preached  to 
the  Jews,  is  here  set  down  by  way  of  comparison,  in 
this  word,  xaCd-zif,  as  welt.  It  hath  reference  to 
Christians,  who  are  not  therein  inferior  to  the  Israelites. 

There  arc  many  privileges  wherein  we  go  before 


them  ;  as  the  actual  exhibition  of  Christ,  the  clear 
revelation  of  the  mysteries  of  godliness,  the  powerful 
operation  of  God's  Spirit,  the  truth  and  substance  of 
their  types  and  shadows,  the  accomplishment  of  their 
prophecies  and  promises.'  They  did  indeed  '  eat 
spiritual  meat,  and  drink  spiritual  drink,  which  was 
Christ ; '  but  it  was  the  same  that  we  eat  and  drink, 
1  Cor.  X.  3,  4.  We  have  a  like  figure  to  that  which 
Noah  had,  1  Peter  iii.  20. 

Should  we  now  come  behind  them  in  any  gift  or 
grace  ?  Can  we  think  to  go  more  scot-free  than  they 
did  ?  Or  to  escape  if  we  so  slight  the  gospel,  as  they 
did  ?  Well  mark  the  inference  which  the  apostle 
makes  upon  a  like  ground,  1  Cor.  x.  0,  &c. 

Where  like  privileges  and  benefits  are  bestowed, 
there  evidences  are  given  of  like  grace  and  favour. 
Therefore  like  faith,  like  obedience,  like  patience,  like 
thankfulness,  like  faithfulness,  is  expected. 

Sec.  18.   Of  the  uord  of  hcariiifj. 

By  this  particle  of  opposition,  dX/.a,  but,  the  apostle 
intends  an  unsuitable  carriage  in  the  Israelites  to  God's 
gracious  dealing  with  them.  God  afforded  them  his 
gospel,  but  they  gave  not  that  respect  to  it  which  was 
meet.  They  believed  it  not ;  so  as  the  most  gracious 
message,  and  powerful  means  of  working  grace,  nought 
wrought  on  the  incredulous.  Of  people  sinning  under 
the  gospel,  see  Chap.  iii.  IG,  Sec.  1G2. 

The  word  here  intended  is  the  gospel  before  men- 
tioned. It  is  in  Greek  styled  i  Xiyog  rrn  ar.drn,  senna 
(iiidilionis,  '  the  word  of  hearing,'  after  the  Hebrew 
manner,  for  '  the  word  heard.' 

The  word  spoken  is  as  no  word  if  it  be  not  heard. 
Our  former  English  translators  thus  turn  it,  '  the  word 
that  they  heard.'  It  was  a  word  which  they  did  hear, 
or  might,  or  should  have  heard. 

The  apostle  thus  styles  it  in  two  especial  respects : 

1.  To  demonstrate  the  necessity  of  hearing  the 
word.  The  word,  if  we  would  receive  any  benefit 
thereby,  must  be  heard.  For  the  word  spoken  or 
preached  can  do  no  good  to  him  that  hears  it  not ;  no 
more  than  the  light  to  him  that  seeth  it  not.  The 
apostle  saith  of  a  word  spoken  in  a  strange  language, 
that  it  cannot  profit  him  who  understands  it  not,  1 
Cor.  xiv.  9.  Much  less  can  any  good  bo  received  by 
the  word  if  it  be  not  heard.  It  is  asa  necessary  requisite 
required  to  hear.  Gen.  xlix.  2,  Dent.  v.  1,  Acts  ii.  22, 
Rev.  ii.  7.  Hearing  is  that  proper  sense,  whereby 
words  spoken  may  enter  into  the  soul.  Hereby  we 
are  informed  that, 

(1.)  Deafness  is  a  great  calamity. 

(2.)  It  is  a  wretched  disposition  to  refuse  to  come 
where  the  sound  of  the  word  may  be  heard. 

(3.)  To  sleep  at  church  while  the  word  is  preaching  is 
a  great  evil.  They  that  are  asleep  cannot  hear  the  word. 

'  Of  the  better  things  which  Christians  enjoy,  see  my  ser- 
mon on  Ezek.  xxxvi.  11,  entitled,  The  Progrfss  of  God't 
Providence. 


Ver.  2.] 


GOUGE  ON  HEBREWS. 


(4.)  A  preacher's  weak  and  low  voice  is  a  great  dis- 
commodity. 

(5.)  Shoutings,  or  any  other  loud  noises,  or  loud 
sounds  near  the  place  where  the  word  is  preached,  or 
other  divine  service  performed,  are  very  inconvenient. 
The  word  cannot  be  in  these  cases  a  '  word  of  hearing.' 

2.  To  take  away  vain  pretences  and  excuses  from 
such  as  grumble  at  judgments  inflicted  on  such  as  profit 
not  by  the  word. 

The  blame  hereby  appears  to  be  in  themselves,  be- 
cause it  is  '  a  word  of  hearing.  For  if  it  be  demanded, 
(as  Kom.  x.  18,)  'Have  they  not  heard?'  this 
phrase  gives  a  ready  answer  ;  the  word  aflbrded  unto 
them  is  '  a  word  of  hearing.'  It  was  heard,  or  might 
have  been  heard.  It  was  not  concealed,  as  the  con- 
ference betwixt  king  Zedeldah  and  the  prophet  Jere- 
miah was,  Jer.  xxxviii.  27.  It  was  not  softly  whis- 
pered in  the  ground,  as  the  word  of  them  that  had 
familiar  spirits  was,  Isa.  viii.  19.  It  was  not  uttered 
in  a  strange  language,  which  could  not  be  understood 
by  the  hearers,  1  Cor.  xiv.  2.  But  it  was  a  word  of 
hearing. 

This  doth  not  only  take  away  all  excuse  from  non- 
proficients,  but  it  doth  also  much  aggravate  their  sin. 

It  is  said  of  the  Israelites,  that  the  word  of  hearing 
profited  them  not,  no,  though  it  were  heard  by  them. 
For  these  last  words,  '  in  them  that  heard  it,'  take  it 
for  grant  that  the  Israelites  heard  the  word  ;  so  as  the 
word  heard  may  be  without  profit.  Thus  it  is  in  most 
hearers.  This  Christ  doth  exemplify  and  evidence  in 
the  parable  of  the  seed  ;  wherein  is  shewed  that  of 
four  sorts  of  hearers,  only  one  sort  proves  profitable. 
Mat.  xiii.  23.  In  that  parable,  sundry  reasons  are 
rendered  of  hearers'  non-proficiency.  It  is  therefore 
necessary  to  '  take  heed  how  we  hear,'  Luke  viii.  18. 
Hereof  see  more  Chap.  iii.  7,  See.  77. 

The  word  ufO.riSs,  translated  profited,  compriseth 
under  it  all  manner  of  good.  Mat.  xv.  5.  But  a 
negative  added  thereunto  implieth  no  good  at  all,  Gal. 
v.  2.  Such  is  the  extent  of  the  negative  in  this  place : 
and  of  the  privative  compound  am^iXe;,  translated 
uvprofiiableness,  Chap.  vii.  8,  Sec.  85. 

Sec.  19.   Of  faith  making  the  word  profitable. 

The  apostle  declareth  an  especial  reason  of  hearers' 
non-proficiency,  in  these  words,  '  not  being  mixed 
with  faith  in  them  that  heard  it.'  Our  last  English 
translators  in  their  margin,  note  another  reading, 
namely.  Ibis,  '  because  they  were  not  united  by  faith 
to  them  that  heard  it.'  Sundry  Greek  copies  and 
fathers'  so  set  down  this  text.  Thus  it  carrieth  this 
sense,  the  greatest  part  of  Israel  were  not  of  the  mind 
whereof  Joshua,  Caleb,  and  others,  who  believed  God's 
promise  of  bringing  them  into  Canaan,  were ;  and 
thereupon  reaped  no  benefit  by  the  promise.     Though 

'  Clirysost.  Theophylact.  CEcum.  aliique  inloc.  Comphit. 
'  A'on  profiiit  .-ermo  auililus  illis,  non  contemperatua  fidei  eorum 
qui  obedHTunt.'— Aug.  Error  in  Ps.  Ixxvii. 


there  be  a  difference  in  the  words  betwixt  this  and  the 
other  reading,  yet  both  agree  in  the  same  sense,  which 
is  this,  that  want  of  faith  makes  the  word  unprofitable ; 
it  makes  even  the  gospel  itself  (which  is  '  the  power  of 
God  unto  salvation,  to  every  one  that  believeth,'  Rom. 
i.  IG)  altogether  fruitless  to  such  as  believe  not. 

The  Greek  verb  ffuyzsxsaftttswi?,  thus  translated, 
'  being  mixed  with,'  is  a  compound.  The  simple 
verb  xiiaivjij,  vel  x'.^drj\j/j,i,  infundo,  signifieth  to 
pour  in,  or  to  fill,  Rev.  xviii.  5.  Thence  is  derived  a 
noun,  -/.sarrii,  that  signifieth  a  chalice,  or  great  cup 
whereinto  they  use  to  pour  wine.  The  preposition 
exjv,  wherewith  the  verb  is  here  compounded,  signifieth 
ivith  ;  so  as  this  compound  implieth  a  pouring  in  of 
one  thing  with  another,  which  is  a  mixing  of  them  to- 
gether. This  word  is  translated  tempered  together, 
aui'iahugi,  1  Cor.  xii.  21. 

The  word  is  very  pertinent  to  the  point  in  hand. 
It  is  a  metaphor  taken  from  a  potion,  which,  accord- 
ing to  the  ingredients  put  into  it,  is  medioinable  or 
mortal.  The  word  preached  is  the  potion,  which,  if 
it  be  mixed  with  faith,  is  sweet  and  wholesome ;  but, 
mixed  with  infidelity,  is  bitter  and  deadly.  The  word 
was  so  delivered  to  the  Israelites,  as  they  heard  it. 
So  much  is  here  expressly  set  down,  '  in  them  which 
heard  it,'  yet  it  was  fruitless. 

Thus  we  see  that  the  gospel  heard,  if  not  believed, 
remains  fruitless  ;  as  the  brazen  serpent  was  of  no  use 
to  them  that  looked  not  upon  it.  Num.  xxi.  8.  '  He 
that  believeth  shall  be  saved  ;  but  he  that  believeth 
not  shall  be  damned,'  Mark  xvi.  IG.  Therefore  this 
act  of  believing  is  still  applied  to  the  word,  where  the 
power  of  it  is  set  forth.  Acts  xv.  7,  Kom.  i.  16,  Eph. 
i.  13. 

The  word  doth  only  offer  grace ;  it  is  faith  that  re- 
ceiveth  it.  As  to  have  meat  set  before  one,  or  to  have 
a  potion  or  any  other  medicine  prepared  and  olTered, 
doth  no  good,  if  the  meat  be  not  eaten,  the  potion 
drunk,  and  the  medicine  applied  ;  so  the  word  preached 
and  heard  doth  no  good,  except  it  bo  believed.  Faith 
is  the  hand,  mouth,  and  stomach  of  the  soul,  whereby 
we  receive,  eat,  and  digest  all  manner  of  spiritual  food. 

We  are  hereby  taught  how  to  hear,  namely,  so  as  we 
believe  God's  word,  and  all  things  contained  therein,  to 
be  a  truth,  and  thereupon  to  give  due  credence  there- 
unto; yea,  also,  to  believe  it  as  a  truth  that  concerns  us 
in  particular,  and  thereupon  to  apply  it  to  ourselves. 
Thus  will  every  part  of  God's  word  be  useful  and  pro- 
fitable unto  us.  The  precepts  thereof  will  direct  us, 
the  admonitions  make  us  wary,  the  consolations  cheer 
us,  and  the  thrcatenings  terrify  us. 

This  mixing  of  faith  with  hearing  the  word  shews 
that  there  is  a  mutual  relation  betwixt  the  word  and 
faith.  The  word,  as  a  mother,  breeds  and  brings  forth 
faith  ;  faith,  as  a  loving  daughter,  nourisheth  and  cher- 
isheth  the  word,  and  makes  it  more  fruitful.  Without 
the  word  there  can  be  no  faith,  Rom.  x.  14,  17  ;  with- 
out faith  the  word  can  have  no  power. 


298 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


If  we  desire  faith,  we  mi  st  be  diligent  in  hearing 
the  word.  If  we  would  have  the  word  profitable,  we 
must  believe  it.  As  hearing  distinguisheth  professors 
from  profane,  so  believing  distinguisheth  the  nprigbt 
from  hvpocritcs. 

Sec.  20.  Of  the  resoludim  and  observations  of  Hcb. 
iv.  2. 

Ver.  2.  For  unto  us  was  the  gospel  preached,  as 
well  as  unto  them  :  but  the  word  preached  did  not  profit 
them,  not  Icing  mixed  with  fii/h  in  them  that  heard  it. 

The  sum  of  this  verse  is,  a  motive  against  treading 
in  the  steps  of  the  incredulous  Israelites. 

The  causal  conjunction  f)r,  sheweth  that  this  is  in- 
ferred upon  the  former  verso,  as  a  motive. 

Of  this  motive  there  are  two  parts  : 

1.  A  like  privilege  afforded  to  Christians  as  to 
Israelites. 

2.  The  ground  of  failing  of  the  benefit  of  that 
privilege. 

In  the  former, 

1.  The  privilege  is  simply  propounded. 

2.  Comparatively  applied. 

In  the  simple  proposition  there  is, 

1 .  The  kind  of  privilege,  the  gospel  preached. 

2.  The  persons  to  whom  that  privilege  was  afforded, 
to  us. 

The  comparative  application  implies  a  likeness  be- 
twixt Christians  and  Israelites  in  the  same  privilege, 
as  well  as  unto  them. 

In  setting  down  the  ground  of  failing  of  the  benefit 
of  that  privilege,  two  points  are  manifested  : 

1.  The  failing  in  general. 

2.  The  particular  cause  thereof. 
In  the  general, 

1.  There  is  a  repetition  of  the  privilege  in  this 
phrase,  zvord  of  hearing. 

2.  An  expression  of  the  failing,  pmfited  not. 
The  cause  of  this  failing  is, 

1.  Propounded,  in  this  phrase,  not  being  mixed  ivilh 
faith. 

2.  Amplified  by  the  persons,  m  them  that  heard  it. 

Doctrines. 

I.  Abuse  of  like  privilege  causeth  like  judgment. 
This  is  the  main  intendment  of  the  apostle's  reason, 
under  this  particle /or.     See  Sec.  15. 

II.  I'hc  gospel  is  an  espicial  privilege.  To  this 
end,  mention  is  hero  made  of  it.     See  Sec.  16. 

III.  I'he  gonpelis  viade  J  owerful  by  preaching.  The 
word  evangelised  imports  as  much.     See  Sec.  10. 

IV.  The  gospel  was  preached  to  the  Israelites  before 
Christ.  This  relative,  to  them,  hath  reference  to  those 
Israelites.     See  Sec.  17. 

V.  Christians  are  partakers  of  the  best  privileges  that 
the  Jews  had.  This  note  of  simiUtude,  as  u-ell,  giveth 
evidence  hereof.     See  Sec.  17. 

VI.  The  gospel  is  to  be  hearkened  unto.  It  is  a  word 
of  hearing.     See  Sec.  18. 


Yll.  Faith  makes  the  word  profitable.  For  the 
word  which  was  not  mixed  with  faith  was  unprofitable. 
See  Sec.  19. 

Vlll.  Hearing  without  believing  is  in  vain.  The)' 
who  heard,  because  they  believed  not,  received  no 
profit.     See  Sec.  19. 

Sec.  21.  Of  the  di£'uence  between  believers  and  un- 
believers, 

Ver.  3.  For  we  which  have  believed  do  enter  into  rest, 
&c. 

This  causal  conjunction  yag,  for,  implieth,  that  this 
clause  is  added  as  a  reason  to  confirm  that  which  went 
before.  The  reason  is  drawn  from  the  force  of  con- 
traries. For  logicians  affirm,  and  experience  confirms, 
that  of  contraries  there  be  contrary  consequence?, 
contrariorum  conlraria  sunt  conscquentia.  Now  faith 
and  unbelief  are  contraries,  therefore  their  consequences 
are  contrary.  Unbehevers  cannot  enter  into  God's 
rest,  for  believers  enter  thereinto.  This  is  the  privi- 
lege of  believers. 

Add  to  these  words  an  exclusive  particle,  onlg, 
which  must  be  understood,  and  the  argument  will  be 
the  more  evident,  thus  :  Believers  only  enter  into  God's 
rest ;  therefore  unbelievers  cannot  enter  thereinto. 

Hereby  it  appears  that  there  is  as  great  a  difference 
betwixt  believers  and  unbelievers,  as  can  be  betwixt 
men,  even  as  great  as  betwixt  heirs  of  heaven  and 
heirs  of  hell.  For  here  heaven  is  made  the  portion  of 
believers ;  but  hell  is  the  portion  of  unbelievers,  Rev. 
xxi.  8. 

What  fellowship  now  and  communion  may  there  be 
betwixt  them  ?  Read,  for  this  purpose,  2  Cor.  vi. 
14,  15. 

Sec.  22.  Of  Christians  judging  themselves  and 
others. 

As  the  apostle,  in  case  of  Christian  jealousy,  joined 
himself  with  others  in  this  phrase,  foiSniu/Miv,  Let  us 
fear,  ver.  1,  so  here  he  doth  the  hke  in  the  case  of 
Christian  assurance,  using  the  first  person  in  reference 
to  himself,  and  the  plural  number  in  reference  to 
others,  thus,  eitas^i/MiOa,  we  do  enter  ;  what  in  judg- 
ment of  certainty  he  knew  of  himself,  in  judgment  of 
charity  he  professeth  of  others.  Hence  I  infer  two 
conclusions  : 

1.  That  a  true  believer  may  know  that  he  doth  be- 
lieve ;  or,  that  he  hath  a  true  faith.  See  hereof  7'he 
Whole  Armottr  of  God,  on  Eph.  vi.  16,  treat,  ii.  part  v. 
Of  faith.  Sec.  3G. 

2.  That  what  we  know  of  ourselves  we  ought  to 
judge  of  others  who  profess  what  we  do.  So  did  the 
apostle  in  these  words,  '  Knowing,  brethren  beloved, 
your  election  of  God,'  1  Thes.  i.  i. 

And  again,  '  God  hath  from  the  beginning  chosen 
you  to  salvation,'  2  Thes.  ii.  13.  Thus  another 
apostle  calls  those  to  whom  he  wrote,  '  a  chosen  gene- 
ration,' 1  Pet.  ii.  9.     To  these  Hebrews  saith  this 


Tee.  3.] 


GOUGE  OX  HEBREWS. 


299 


apostle,  '  Beloved,  we  are  persuaded  of  you,  the  things 
that  accompany  salvation,'  Heb.  vi.  9. 

The  rule  of  judging  others  is  charity.  But  '  charity 
believeth  all  things,  hopoth  all  things,'  1  Cor.  xiii.  7. 
It  believeth  and  hopeth  the  best  that  may  be  believed 
and  hoped  of  another. 

How  contrar}'  to  the  apostolical  practice  is  the 
practice  of  most  men,  who  are  very  rash  and  unjust 
censuri  rs  of  others !  Like  to  the  pharisee,  Luke 
sviii.  9,  &c. 

Sec.  23.  Of  faith's  giving  right  to  God's  promise. 

The  qualification  of  such  as  reap  the  benefit  of  God's 
promise  is  thus  set  down,  iihich  have  helieved.  To  be- 
lieve is  to  yield  such  credence  to  the  truth  of  God's 
promise,  as  to  rest  on  him  for  participation  of  the 
thing  promised.  Of  faith,  see  The  Whole  Armour  of 
God  on  Eph.  vi.  16,  treat,  ii.  part  v.  sec.  14,  &c. 

The  word  here  used  by  the  apostle  is  expressed  in 
the  time  past,  o'l  vriendfavrii,  which  have  believed,  to 
shew  that  we  can  have  no  assurance  of  the  thing 
promised  till  we  do  believe  the  promise  :  '  After  that 
ye  believed,  you  were  sealed  with  the  Holy  Spirit  of 
promise,'  Eph.  i.  13.  '  I  know  whom  I  have  be- 
lieved,' saith  the  apostle,  and  thereupon  maketh  this 
inference,  '  and  I  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  unto  him  against 
that  day,'  2  Tim.  i.  12.  This  Christ  manifested  by 
the  condition  which  he  required  of  those  whom  he 
cured,  thus,  '  If  thou  canst  believe,  all  things  are 
possible,'  &c.,  Mark  ix.  23. 

It  is  faith  that  settleth  the  right  thereof  upon  us. 
'  As  many  as  received  Christ,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  that  believe 
on  his  name,'  John  i.  12. 

This  gives  us  just  occasion  to  'examine  ourselves, 
whether  we  be  in  the  faith,'  2  Cor.  xiii.  5.  Hereof 
see  The  Whole  Armour  of  God,  on  Eph.  vi.  16,  treat, 
ii.  part.  v.     Of  faith,  sec.  40,  &c. 

Of  the  persons  to  whom  this  rest  belongeth,  see 
Sec.  57. 

Sec.  24.  Of  future  good  things  set  dmcn  in  the  present 
tense. 

The  thing  promised  is  expressed  in  these  words, 
tiai^^o/iiSa.,  u'e  do  enter  into  rest.  Of  the  rest  here 
intended,  and  of  entering  into  it,  see  Sees.  6,  8,  9. 

This  is  here  set  down  in  the  present  tense,  ire  do 
enter,  in  a  double  respect : 

1.  In  regard  of  the  certainly  of  the  thing.  It  is  as 
sure  as  a  thing  in  present  possession.  The  prophets 
did  use  to  set  out  future  things,  which  were  sure  and 
certain,  in  the  present  tense,  as  Isa.  kii.  11,  Zech. 
ix.  9.  As  for  the  point  in  hand,  assurance  is  attri- 
buted to  faith  as  a  special  property  thereof.  Hob.  x. 
22.  He  that  said,  'I  know  that  my  Redeemer  liveth : 
and  though  after  my  skin  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God,'  iScc.,"job  xix.  25, 


26,  was  sure  of  enjoying  this  rest.  So  he  who  said, 
'  I  know  whom  I  have  believed,  and  I  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  committed 
unto  him  against  that  day,'  2  Tim.  i.  12.  And 
again,  '  I  am  persuaded  that  neither  death,'  &c., 
Rom.  viii.  38.  For  true  believers  are  '  fully  per- 
suaded that  what  God  hath  promised,  he  is  able  also 
to  perform,'  Rom.  iv.  21.  It  therefore  becomes  all 
that  would  be  accounted  true  believers,  to  get  this 
evidence  of  the  truth  of  their  faith. 

2.  In  regard  of  the  beginning  of  that  rest,  which  is 
here  actually  enjoyed.  Of  the  beginning  of  heavenly 
rest  here  on  earth  enjoyed,  see  Sec.  6.  The  begin- 
ning of  that  rest  is  like  that  olive-leaf  which  the  dove 
brought  to  Noah  in  the  ark,  which  shewed  that  the 
earth  was  sending  forth  her  fruit.  Gen.  \'iii.  11  ;  and 
like  the  cluster  of  grapes,  and  the  pomegranates,  and 
the  figs,  which  the  searchers  of  the  land  of  Canaan 
brought,  and  gave  evidence  of  the  fertility  of  that 
land,  Num.  xiii.  23 ;  and  like  the  first  fruits  that 
gave  hope  of  a  future  harvest,  2  Kings  iv.  40.  Even 
so  the  beginning  of  rest  here  enjoyed,  gives  evidence 
of  a  full,  perfect,  and  glorious  rest  to  come. 

These  first-fruits  the  Lord  here  bestoweth  on  us  to 
strengthen  om-  faith  in  the  full  possession  of  that  rest 
which  is  to  come  ;  to  keep  us  from  doubting,  and  to 
uphold  us  against  the  difficulties  which  we  are  like 
to  meet  withal,  and  against  the  obstacles  that  lie  in 
the  way  to  that  rest. 

Behold  here  the  good  care  of  God  over  man.  He 
hath  prepared  a  rest  for  him ;  but  he  seeth  it  meet 
to  reserve  it  for  time  to  come,  and  to  bring  men 
through  many  troubles  thereunto ;  and  thereupon 
gives  grounds  of  assurance  thereof  beforehand. 

Sec.  25.  Of  God's  speaking  by  prophets. 

Verse  3.  As  he  said,  As  I  have  sworn  in  my  wrath, 
if  they  shall  enter  into  my  rest,  d-c. 

These  words,  as  he  said,  &c.,  may  have  a  double 
reference. 

One  immediate,  to  the  words  next  before.  So 
they  are  a  proof  of  them,  by  the  rule  of  contraries. 
Such  a  proof  was  noted  before  in  this  verse.  Sec. 
21. 

The  force  of  the  argument  resteth  on  that  ruled 
case,  which  the  apostle  taketh  for  grant,  ver.  6, 
namely,  that  '  some  must  enter '  into  that  rest  which 
God  hath  promised.  Hereupon  this  argument  may 
be  made. 

If  some  must  enter,  then  believers  or  unbelievers  ; 

But  not  unbelievers :  for  God  by  oath  hath  pro- 
tested against  them ; 

Therefore  believers  shall  enter. 

The  other  reference  is  more  remote,  to  the  latter  part 
of  the  former  verse.  If  the  first  clause  of  this  verse 
be  included  in  a  parenthesis,  the  reference  of  this 
unto  the  former  verse  will  appear  to  be  the  more  fit. 
For  it  sheweth  that  unbelievers  reap  no  benefit  by  tho 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


word  of  promise,  because  God  hath  sworn  that  such 
shall  not  enter  into  his  rest. 

This  relative  lie,  in  this  clause,  '  as  he  said,'  hath 
reference  to  God.  It  was  the  Lord  that  said  and 
swore,  that  tbey  should  not  enter  into  his  rest. 

That  which  he  said  was  in  and  by  David,  ver.  7, 
and  that  in  Ps.  xcv.  11.  It  was  God  that  spake  in 
and  by  the  prophets,  as  was  noted  Chap.  i.  1, 
Sec.  11.  The  Holy  Ghost  spake  what  the  prophets 
spake. 

Yea,  though  that  which  is  here  quoted  were  the 
written  word,  yet  he  sets  it  out  as  uttered  by  word  of 
mouth,  thus,  he  said.     See  Chap.  iii.  7,  Sec.  74. 

Sec.  2G.  0/the  certainly  nf  judgment  sworn  hy  God. 

This  particle  of  resemblance,  as,  hath  on  the  one 
side  reference  to  the  sin  and  punishment  of  the 
Israelites ;  and  on  the  other  side  to  God's  swearing 
that  they  should  be  so  punished.  As  God  had  sworn, 
so  it  fell  out.  God's  oath  cannot  be  made  frustrate, 
but  shall  assuredly  be  etJ'ected.  No  argument  is  more 
sure.  Though  an  oath  be  in  logic  reckoned  among 
inartificial  arguments,  which  seem  to  be  of  small 
force,  yet  God's  word,  especially  confirmed  by  his 
oath,  is  the  surest  of  all  arguments.  Logicians  count 
the  surest  demonstrations  to  be  taken  from  the  pro- 
per cause  of  a  thing.  But  natural  causes  may  fail, 
witness  the  fiery  furnace  into  which  God's  throe  faith- 
ful servants  were  cast,  yet  '  upon  their  bodies  the  tire 
had  no  power,  nor  was  a  hair  of  their  head  singed, 
neither  were  their  coats  changed,  nor  the  smell  of  fire 
had  passed  on  them,'  Dan.  iii.  27.  The  sun  stood 
still  in  Joshua  his  time.  Josh.  x.  13,  and  went  back- 
ward in  Hczekinh's  time,  2  Ivings  xx.  11,  and  was 
darkened  at  the  doath  of  Christ,  Luke  xxiii.  45.  The 
waters  in  the  midst  of  the  Red  Sea  rose  up  as  a  wall, 
and  the  bottom  was  a  dry  path,  Exod.  xiv.  22.  Iron 
did  swim  in  the  water,  2  Kings  vi.  6.  In  many  other 
things  hath  the  course  of  nature  been  altered. 

The  Lord  God  is  above  nature.  Though  he  have 
tied  his  creatures  to  the  course  thereof,  yet  is  not  he 
bound  thereto  ;  but  by  his  oath  he  binds  himself,  and 
is  not  free  to  alter  it.  Read  Isa.  liv.  9,  10.  Here- 
upon it  is  said  concerning  God's  oath,  that  he  '  will 
not  repent,'  Ps.  ex.  1.  This  is  one  of  those  '  immu- 
table things,  in  which  it  is  impossible  for  God  to  lie,' 
Heb.  vi.  18. 

God's  oath  doth  manifest  his  peremptory  resolution, 
wliich  is,  as  his  nature,  unchangeable,  Mai.  iii.  6,  more 
firm  than  '  the  law  of  the  Medes  and  Persians,  which 
altcrcth  not,'  Dan.  vi.  8. 

God  never  rashly  swears,  but  always  '  in  truth,  in 
j  ndgment,  and  in  righteousness  ;'  for  that  rule  which 
he  prescribes  to  us,  Jer.  iv.  2,  he  observes  himself. 

Tidie  heed  of  provoking  God  to  swear.  They  arc 
in  a  fearful  case  against  whom  the  Lord  sweareth  ven- 
geance. 

We  ought  the  rather  to  take  heed  of  this  high  pro- 


vocation of  his  wrath,  because  he  is  not  suddenly 
brought  to  it,  but  by  degrees.     For, 

1.  He  declares  his  will,  what  he  would  have  us  to 
do. 

2.  He  promiseth  rewards  to  them  that  do  it. 

3.  He  makes  known  beforehand  the  issue  of  neglect- 
ing it. 

4.  He  threateneth  rengeance. 

5.  When  no  other  coui-se  will  serve,  he  sweareth 
vengeance.     Woe  to  those  against  whom  he  swears. 

Of  God's  swearing,  and  that  in  wrath  ;  and  of  the 
form  of  God's  oath ;  and  of  God's  rest,  and  of  not 
entering  into  it  (which  are  points  here  expressly  set 
down),  see  Chap.  iii.  11,  Sees.  113,  114,  115,  116, 
117,  118. 

Sec.  27.  Of  choosing  the  best  rest. 

Ver.  8.  A  Ithoiigh  the  works  were  finished  from  the 
foundulidu  of  the  world. 

In  this  latter  part  of  the  verse,  and  in  the  five 
verses  following,  the  apostle  doth  by  degrees  lead 
these  Hebrews  to  a  consideration  of  an  higher  and 
better  rest  than  ever  was  enjoyed  in  this  world. 
There  were  two  famous  rests  much  insisted  on  in  the 
Old  Testament,  as  special  pledges  of  God's  favour: 
the  Sabbath  and  the  land  of  Canaan  :  the  former 
styled  '  a  Sabbath  of  rest  to  the  Lord,'  Exod.  xxxv.  2, 
and  frequently  styled  '  the  Sabbath  of  the  Lord,'  Exod. 
XX.  10  ;  the  latter  styled  '  the  rest  which  the  Lord 
gave  them,'  Deut.  xii.  9,  Josh.  i.  15. 

Of  these  the  Hebrews  might  say.  We  have  always 
enjoyed  the  Lord's  Sabbath  ;  and  our  predecessors 
have  long  inhabited  Canaan.  Why  then  do  you  speak 
so  much  about  entering  into  God's  rest  ? 

To  root  out  this  conceit,  the  apostle  is  the  more 
large  and  distinct  in  removing  these  two,  and  proving 
that  neither  of  them  could  be  meant  by  David,  nor  is 
intended  by  himself. 

The  rest  intended  by  him  is  a  matter  of  so  great 
consequence,  as  he  would  not  have  them  mistake  the 
mark  thereabouts. 

He  begins  with  the  Sabbath,  which  is  the  first 
rest  mentioned  in  Scripture. 

The  word  of  connection,  or  rather  distinction,  is  a 
kind  of  compound.  The  first  particle  is  the  usual  copn- 
lative,  y.a'i,  and  ;  the  other,  rtii,  joined  to  it  makes  it  a  J 
discretive  conjunction,  y.ai  roi,  aud  is  here  fitly  trans- 
lated althouijh.  Hereby  he  sheweth  that,  albeit  there 
is  mention  made  of  a  rest  in  the  beginning  of  the 
world,  yet  there  is  another  rest  to  be  entered  into. 

The  rest  of  the  Sabbath  wjis  a  resemblance  of  the 
heavenly  rest.  The  rest  of  Canaan  was  a  type  thereof. 
That  therefore  they  might  not  be  drawn  by  a  resem- 
blance and  type  from  the  thing  itself  and  the  truth 
(as  the  dog  having  ilesh  in  his  mouth  and  seeing  the 
shadow  of  it  in  a  clear  running  water,  snapped  at  the 
shadow  and  lost  the  true  flesh),  he  endeavoureth  to 
draw  them  from  resting  upon  those  two  rests.     It  is 


Ver.  a] 


GOUGE  ON  HEBREWS. 


301 


a  dangerous  thing  to  be  drawn  from  truths  by  shadows. 
This  is  to  pervert  the  helps  which  God  doth  aflbrd 
unto  us. 

Sec.  28.   Of  God's  tcorks,  and  his  finishing  them. 

Under  this  indefinite  word  rxv  Ifyoiv,'  the  works,  all 
the  creatures  which  God  made  within  the  compass  of 
the  first  sis  days  are  comprised. 

The  Greek  noun  eo/ov  properly  siguifieth  a  thing 
done  with  pains  and  labour. 

The  verb  i^yaZo/j.ai,  which  is  of  the  same  notation, 
signifitith  to  work  or  to  labour,  as  1  Cor.  iv.  12,  John 
xvi.  27.  This  is  attributed  to  God  by  way  of  resem- 
blance, after  the  manner  of  man.  When  a  man  hath 
efi"ected  a  thing,  and  made  that  which  was  not  before, 
we  call  it  his  work.  Now,  man  can  do  nothing  with- 
out some  working  or  labouring  about  it.  But  God 
needs  no  such  thing.  What  God  willed  to  be,  was 
60  and  so,  as  he  willed  it.  Thus  much  is  intended 
under  this  phrase,  '  God  said.  Let  there  be,'  &c.,  Gen. 
i.  3.  By  God's  saying  is  meant  the  manifestation  of 
his  will.  In  this  sense  the  centurion,  who  believed 
Christ  to  be  God,  said,  '  Speak  the  word  only,  and 
my  servant  shall  be  healed,'  Mat.  viii.  8.  Do  but 
only  declare  thy  will  to  heal  my  servant,  and  he  shall 
be  healed.  _ 

Of  those  works  it  is  hero  said,  that  God  finished 
them  [yivnShroi;).  The  Greek  word  yin>ij.ai  rel  yiyioij.ai 
sum,  jio,  translated  jinished,  in  general  signifieth  to 
be  or  to  be  made.  But  because  a  thing  cannot  pro- 
perly be  said  to  be,  or  to  be  made,  till  it  be  lull}' 
finished,  and  till  all  things  appertaining  thereto  be 
accomplished,  the  word  here  in  this  place  is  fitly  trans- 
lated T^/a's/jec/ ;  the  rather  because  it  is  attributed  unto 
God,  of  whose  works  it  is  expressly  said  that,  va'',  they 
were  finished.  Gen.  ii.  1. 

God  is  ssid  to  finish  his  works  in  two  especial 
respects. 

1.  In  regard  of  the  number  of  them.  There  was 
so  full  a  number  every  where,  that  there  was  no  need 
of  adding  any  more  thereto. 

Obj.  It  is  said  after  God's  rest  on  the  seventh 
day,  that  God  planted  a  garden  in  Eden;  and  that  he 
'  made  out  of  the  gi-ouud  to  grow  every  tree  that  is 
pleasant  to  the  sight  and  good  for  food  ; '  and  it  is 
also  said  that  '  God  made  a  woman,'  Gen.  ii.  8,  9,  22. 

Alls.  Though  these  be  mentioned  in  the  history 
after  the  mention  of  the  Sabbath,  yet  they  were  all 
made  within  the  sis  days.  Eden  and  the  trees  therein 
were  made  on  the  fourth  day.  Gen.  i.  12,  and  the 
woman  on  the  sixth  day;  for  then  he  made  them 
'  male  and  female,'  Gen.  i.  27.  All  the  creatures  that 
were  made  are  comprised  in  the  first  chapter  of 
Genesis  ;  in  the  second  chapter  he  sets  down  the  dis- 
tinct manner  of  making  many  things.  Mention  is 
there  made  of  the  manner  of  making  man  himself, 
ver.  7,  who  notwithstanding  is  expressly  said  to  he 
created  on  the  sixth  dav,  Gen.  i.  27. 


Here  by  the  way  take  notice  of  the  absurd  doctrine 
of  popish  transubstantiation,  whereby  papists  imagine 
such  a  creature  to  be  made  as  God  never  made:  a 
body  that  cannot  be  seen  or  felt ;  an  human  body  in 
the  form  of  bread  ;  and  blood  which  likewise  cannot 
be  seen  nor  felt,  but  appears  in  the  show  of  wine.  To 
omit  other  absurdities,  this  seometh  to  add  a  strange 
new  creature  to  the  creatures  which  God  made  in  the 
sis  days,  as  if  he  had  not  then  finished  all. 

2.  In  regard  of  the  perfection  of  every  particular 
creature,  God  is  said  to  finish  his  works.  Nothing 
needed  to  be  added  to  any,  neither  did  any  thing  need 
to  be  altered  to  make  it  better.  '  I  know,'  saith  the 
wise  man,  '  that  whatsoever  God  doth,  it  shall  be  for 
ever :  nothing  can  be  put  to  it,  nor  anything  taken 
from  it,'  Eccles.  iii.  14.  In  this  respect  it  is  said  of 
every  creature  which  God  made,  '  It  was  very  good,' 
Gen.  i.  36. 

Such  was  God's  wisdom  as  he  saw  what  shape, 
stature,  proportion,  and  property  was  fit  for  every 
thing. 

Such  was  his  power,  as  he  was  able  to  effect  what- 
soever in  wisdom  he  saw  meet. 

Such  was  his  goodiiess,  as  he  would  answerably 
create  and  order  every  thing. 

Learn  to  admire  every  work  of  God,  and  to  adore 
and  reverence  the  Lord  himself  that  made  them. 

Best  content  in  what  he  doth  ;  submit  to  him  in  all 
his  works.  Seek  not  to  alter  them.  Mat.  v.  36,  and 
vi.  27,  and  x.  SO. 

Learn  of  God  to  finish  what  belongeth  unto  thee 
before  thou  leave  thy  work  of  thyself.  It  was  Christ's 
meat  '  to  do  the  will  of  him  that  sent  him,  and  to  finish 
his  work,'  John  iv.  34.  Yea,  he  layeth  a  necessity 
upon  himself  in  this  respect,  saying,  '  I  must  work  the 
works  of  him  that  sent  me  while  it  is  day.'  We  can- 
not finish  our  work  till  our  day  be  ended.  Therefore, 
'  whatsoever  thine  hand  findeth  to  do,  do  it  with  thy 
might,'  &c.,  Eccles.  is.  10. 

Sec.  29.  Of  this  phrase,  'f  am  the  foundation  of 
the  uviid.' 

The  time  of  God's  finishing  his  works  is  thus  ex- 
pressed, '  from  the  foundation  of  the  world.'  There 
was  before  mention  made  of  the  foundation  of  the 
earth.  Chap.  i.  10,  sec.  131.  But  there  another 
Greek  word,  skfj,iXiu<!a;,  was  used,  which  implied  the 
stability  of  the  earth.  This  word  also  may  intimate 
a  stability.  The  word  xardZoXri  is  a  compound.  The 
simple  verb  joaXKnv  signifieth  lo  cast  ;  the  compound 
■/.araCdXkiiv,  lo  cast  or  lay  down.  A  foundation  useth 
to  be  hiid  down  in  the  earth.  It  is  the  lowest  part  of 
an  edifice,  whereupon  all  the  rest  of  the  structure 
lieth.  The  Latins  use  to  espress  it  by  these  two 
words,  jactum  fundainentuin,  a  foundation  laid. 

The  other  noun,  x6aij.o;,  translated  woild,  signifies 
in  Greek,  order,  ornament,  adorning.  So  it  is  trans- 
lated, 1  Pet.  iii.  3,  ilv  jtoV.aos,  '  whose  adorning,'  &c. 


302 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


From  this  root  there  is  a  verb,  xoe/jniti,^  derived 
which  signifieth  lo  adorn,  as  women  adorned  them- 
selves, &c.,  1  Tim.  ii.  9,  and  lo  tjaniish,  Mat.  xii.  44. 

Fitly  doth  this  notation  appertain  to  the  world,  as 
here  it  is  taken,  namely,  for  the  universe,  or  whole 
fabric  of  all  creatures,  which  were  made  by  God  in  a 
most  comely  order  and  beauty;  for  'God  made  every 
thing  beautiful  in  hie  time,'  Eccles.  iii.  11.  This  was 
before  shewed.  Sec.  28. 

This  universe  or  world  is  here  said  to  have  a  foun- 
dation, and  that  in  two  especial  respects: 

1.  To  intimate  the  stability  of  it.  It  was  not  like 
a  building  without  a  foundation  ;  as  that  house  was, 
which  was  built  on  the  sand,  and  soon  fell,  Luke  vi. 
49.     See  Chap.  i.  ver.  10,  sec.  131. 

2.  To  demonstrate  the  beginning  of  it.  For  a  foun- 
dation useth  to  be  first  laid.  Thus  it  is  used  Heb. 
vi.  1. 

In  this  latter  sense,  this  phrase,  tlw  foiiiidalioti  of 
ihc  uorhl,  is  oft  used.  When  mention  is  made  of  thngs 
eternal,  a  preposition,  oto,  that  signifieth  before,  is  set 
before  it.  As  of  God's  love  to  his  Son,  '  Thou  lovedst 
me,'  saitb  Christ  to  his  Father,  cr«o  -/.arajStiXrii  xCs/mu, 
'  before  the  foundation  of  the  world,'  John  svii.  24. 
And  of  election,  '  God  hath  chosen  us  before  the  foun- 
dation of  the  world,  Eph.  i.  4  ;  1  Pet.  i.  20. 

When  the  point  is  of  things  about  the  beginning  of 
(he  world,  this  proposition  a.rro,frow,  is  used.  Christ 
is  said  to  be  '  a  Lamb  slain  (acri  -/.aTu^oKrii)  from  the 
fo'indation  of  the  world,'  Rev.  xiii.  8. 

In  this  phrase,  from  the  foundation  of  the  norld, 
doth  the  force  of  the  apostle's  argument  especially  lie. 
The  rest  of  the  Sabbath  was  upon  the  beginning  of 
the  world.  Therefore  it  cannot  be  that  rest  which  is 
to  come. 

Things  cf  different  times,  whereof  one  is  of  time  past, 
the  other  of  time  to  come,  cannot  be  the  same.  The 
paradise  wherein  Adam  in  his  innocency  was,  cannot 
be  the  same  which  Christ  has  promised  to  him  that 
overcometh,  llcv.  ii.  7.  The  calling  of  the  Jews  out 
of  the  Babylonish  captivity  cannot  be  that  which  is 
promised  of  calling  them  to  embrace  the  gospel,  Rom. 
xi.  26.  David,  that  died  many  hundred  years  before 
the  exhibition  of  Christ,  cannot  be  that  David  which 
is  promised  to  be  a  prince  among  Christians,  Ezek. 
xxxiv.  24,  and  xxxvii.  24,  2!). 

Sec.  80.  Of  the  inUrpretation  of  the  former  part  of 
Heb.  iv.  4. 

Ver.  4.  For  he  spah-e  in  a  certain  place  of  the  seventh 
day  on  this  irw.  And  God  did  rest  the  seventh  day 
from  all  his  trorks. 

Both  the  particle  of  connection  (which  is  a  causal 
conjunction, ;/«»,/()/)  and  the  very  matter  of  this  verse, 
do  evidently  <lemonstrate,  that  it  is  brought  in  as  a 
proof  of  that  which  went  before :  namely,  that  God 

ilk  t»ii»  fvXKTT>/<i>n. — Aritt.  di  Mund.,  cap.  2. 


finished  his  works.  This  is  proved  by  God's  resting. 
A  wise  man  that  undertakes  a  work,  will  not  rest,  or 
clean  give  over  his  work,  till  it  be  finished.  If  any  do 
otherwise,  he  gives  occasion  to  men  to  mock  him, 
Luke  xiv.  29,  30.  We  cannot  therefore  think  that 
God,  who  is  wisdom  itself,  would  rest  till  he  had 
finished  what  he  intended.  Of  man's  imitating  God 
herein,  see  the  latter  end  of  Sec.  28. 

The  kind  of  proof  is  drawn  from  a  divine  testimony, 
which  is  thus  intimated,  lie  spake. 

1.  He  names  not  the  author,  but  indefinitely  saith 
he.  This  having  reference  to  the  sacred  Scripture, 
out  of  which  the  words  which  he  quoteth  are  taken, 
must  needs  be  meant,  if  we  consider  the  principal  au- 
thor, of  the  Holy  Ghost,  whom  he  expressed,  chap, 
iii.  ver.  7,  or  if  we  consider  the  penman,  of  Moses,  who 
wrote  the  book  out  of  which  this  testimony  was  taken. 
Now,  these  Hebrews  well  knew  that  God  was  the  au- 
thor of  the  whole  Scripture,  and  that  Moses  wrote  as 
he  was  moved  by  the  Holy  Ghost.  Therefore,  the 
apostle  thought  it  sufficient  thus  to  intimate  the  prin- 
cipal or  ministerial  author,  s';;r;z£,  '  he  spake.' 

2.  He  expresseth  nor  book,  nor  chapter,  bat  only 
saith,  Tou,  '  in  a  certain  place.'  Of  this  manner  of 
quoting  a  text,  and  of  the  Greik  particle  thus  trans- 
lated, in  a  certain  place,  see  Chap.  ii.  G,  Sec.  52. 

Though  the  main  scope  of  the  apostle  was  to  de- 
monstrate a  rest  to  be  observed  in  the  beginning  of 
the  world,  yet  because  the  verj-  distinct  day  of  rest  was 
very  remarkable  in  producing  the  testimony,  he  ex- 
pressly premiseth,  that  the  testimony  is-ris/'  r^;  jttfo.a;;;, 
'  of  the  seventh  day.' 

The  seventh  day  here  mentioned  was  the  last  day 
qf  the  first  week  that  ever  was. 

It  may  be  that  from  this  instance  of  God's  observ- 
ing the  first  seventh  day,  the  number  of  seven  was  in 
succeeding  ages  so  highly  esteemed,  as  it  was  ac- 
counted a  number  of  perfection. 

As  at  first,  seven  days  made  np  a  week,  Gen.  ii.  -, 
so  sundry  feasts  consisted  of  seven  days,  Lev.  xxiii. 
3,  6,  15,  34.  The  year  of  rest  was  the  seventh  year, 
and  the  year  of  jubilee  was  the  seven  times  seventh 
year.  Lev.  xsv.  4,  8.  The  time  of  a  woman's  un- 
cleanness  was  seven  days.  Lev.  xii.  2.  A  leper  was  to 
be  cleansed  on  the  seventh  day.  Lev.  xiv.  9.  Sevt  u 
days  was  the  time  of  consecrating  a  priest,  Exoa. 
xxix.  35;  and  the  altar,  Exod.  xxix.  37.  Seven 
days  was  the  time  for  preparing  a  saciifice.  Lev.  xxii. 
27;  and  for  keeping  the  Lord's  watch,  Lev.  viii.  85. 
Blood  of  expiation  was  to  be  sprinkled  seven  times, 
Lev.  svi.  14;  and  also  oil  of  consecration.  Lev.  viii. 
11.  Xaamau  was  to  wash  himself  seven  times,  2 
Kings  V.  10.  There  were  wont  to  be  seven  days  of 
Aisting,  1  Sam.  xxxi.  13.  And  of  feasting,  2  Cliron. 
vii.  9;  seven  bullocks  and  seven  rams  used  to  lo 
offered  up  to  make  an  atonement.  God  commanded 
Job's  friends  so  to  do.  Job  slii.  8 ;  Balanm  bail 
learned    as    much,    Num.   xxiii.    1.       Sundry   other 


Vku.  4.] 


GOUGE  ON  HEBREWS. 


303 


sevens  are  mentioned,  both  in  the  Old  and  New 
Testament,  especially  in  the  book  of  the  Revelation. 
So  as  the  number  of  seven  had  in  it  a  mystery  above 
other  numbers. 

That  the  proof  might  be  the  more  clearly  and  fully 
discerned,  the  apostle  makes  profession  of  setting  it 
down  in  the  very  words  of  the  author  thereof,  as  is 
imphed  by  this  phrase,  oiiru,  on  this  irise.  This  is 
the  interpretation  of  one  Greek  adverb,  which  word 
for  word  in  EngHsh  signifieth  so.  Of  quoting  Scrip- 
ture in  the  very  words  thereof,  see  Chap.  iii.  7, 
Sec.  74. 

Sec.  31.  Of  the  rest  of  the  Sabbath. 

The  testimony  itself,  out  of  which  the  apostle 
draweth  his  argument,  is  thus  expressed,  '  And  God 
did  rest,'  &c. 

Two  reasons  may  be  given  why  the  apostle  retains 
this  copulative  conjunction,  x.ai,  and. 

One  is,  because  in  Hebrew  the  verb  nnc*,  rest,  is 
of  the  future  tense,  but  a  copulative  joined  to  it  gives 
it  the  force  of  the  preterperfect  tense,  and  makes  it 
signify  the  time  past. 

The  other  is  because  the  force  of  the  argument 
lieth  in  the  connection  of  this  testimony  with  that 
which  was  set  down  in  the  third  verse,  namely,  that 
God  '  finished  his  works  from  the  foundations  of  the 
world,  and  rested.'  He  did  not  rest  till  he  had 
finished  his  works;  but  so  soon  as  he  had  finished 
them,  he  rested.  He  finished  his  works  from  the 
foundation  of  the  world,  and  from  the  foundation  of 
the  world  he  rested.  Thus  we  see  how  useful  it  may 
be  to  retain  seeming  circumstantial  particles  of  Scrip- 
ture. 

There  are  two  distinct  verbs  used  in  Hebrew,  both 
which  are  translated  to  rest. 

One,  ni3  qiiiei-ii,  signifieth  to  be  quiet  and  free 
from  trouble.  Thus  it  is  applied  to  the  ark,  which 
after  long  tossing  and  driving  hither  and  thither  upon 
the  waters,  is  said  to  rest  upon  the  mountains,  n^ni. 
Gen.  viii.  4.  The  noun  nniJD,  tjnies,  used  Ps.  xcv. 
11,  and  translated  rest,  is  derived  from  this  verb. 
Hereof  see  Chap.  iii.  11,  Sec.  116. 

The  other,  n3ti',  cessavit,  signifieth  to  cease  from 
doing  a  thing,  or  to  leave  oif.  It  is  attributed  to 
manna,  which  ceased  (n3'J"1)  to  fall,  as  at  other  times 
it  had  done  forty  years  together,  Joshua  v.  12.  Ac- 
cording to  the  Hebrew  notation,  we  may  here  thus 
translate  it,  God  did  Sabbatize.  The  word  ri3u'  naS- 
Zarov,  Sahbiithum,  Sabbath,  is  derived  from  this  verb, 
and  retained  not  only  in  Greek  and  Latin,  but  also 
in  other  languages  among  Christians. 

The  notation  of  this  word  sheweth  in  what  respect 
God  is  said  to  rest ;  namely,  by  ceasing  to  create 
more  creatures  than  he  had  done,  which  was  his 
work  in  the  other  six  days.  These  words  following, 
'  he  rested  from  all  his  works,'  demonstrate  as  much. 

1 .  By  this  kind  of  rest,  it  appears  that  this  answer 


of  Christ,  '  My  Father  worketh  hitherto,'  John  v.  17, 
doth  not  contradict  that  which  is  here  said  of  God's 
rest ;  because  the  rest  here  is  from  creating  new  kinds 
of  creatures  :  but  the  working  whereof  Christ  speaks, 
is  about  God's  doing  good  to  the  creatures,  and  it 
concerns  God's  providence,  which  never  ceaseth  ;  but 
every  moment,  day  and  night,  on  Sabbaths  and  other 
days,  puts  forth  itself  in  preserving,  sustaining,  suc- 
couring, ordering,  and  governing  his  creatures. 

2.  This  rest  of  God  is  set  before  us  as  a  pattern, 
Exod.  XX.  10,  11.  We  miy  therefore  learn  thereby 
wherein  the  rest  of  the  Sabbath  consisteth  ;  not  in 
idleness,  or  doing  nothing  at  all,  but  in  forbearing 
the  ordinary  works  of  the  six  days,  the  works  of  our 
worldly  calling.  Of  the  works  which  may  and  ought 
to  be  done  on  the  Sabbath,  see  my  treatise  entitled, 
The  Sabbath's  Sanctifxation,  quest.  5,  &c. 

3.  This  rest  of  God  gives  us  a  view  of  that  kind 
of  rest  which  we  shall  enjoy  in  heaven,  namely,  a 
ceasing  from  the  works  of  this  world,  before  we  enter 
into  heaven,  for  that  rest  is  styled,  aa,ZZy.7iii;j,og,  a 
keepinrj  of  a  S:ibbath. 

The  seventh  day  mentioned  in  this  testimony,  is 
the  same  whereof  mention  is  made.  Gen.  ii.  3,  namely, 
a  seventh  after  the  sis  days  which  God  spent  in 
creating  the  world,  and  all  things  therein.  So  much 
is  expressed,  Exod.  xx.  11 ;  yea,  in  the  first  chapter 
of  Genesis,  it  is  expressly  declared  what  particular 
creatures  God  made  in  every  of  the  six  days. 

We  are  not  to  think  that  there  was  any  such  need 
of  God's  taking  up  so  much  time  as  he  did  in  creat- 
ing the  world,  as  if  he  could  not  have  done  it  in  a 
shorter  time.  If  it  had  been  his  pleasure,  when  he 
said,  'Let  there  be  light,'  to  have  said  also  at  that 
time,  '  Let  there  be  a  firmament,'  '  Let  there  be 
waters  and  dry  land,'  '  Let  the  earth  bring  forth  all 
manner  of  plants,'  '  Let  there  be  sun,  moon,  and  stars, 
let  there  be  fowl  and  fish,  let  there  be  beasts,  all 
creeping  things  upon  the  earth,  and  let  there  be 
man,'  they  had  all  been  so  soon  as  there  was  light, 
even  in  the  first  day;  yea,  he  could  have  made  all  in 
one  moment. 

Two  reasons  may  be  given  of  God's  taking  up  six 
days  in  making  the  world. 

One,  that  by  a  due  consideration  of  every  day's 
work,  we  might  the  better  discern  the  difference  of 
every  creature,  one  from  another  ;  and  the  depend- 
ence of  one  upon  another.  For  the  creatures  first 
made  were  for  the  use  of  such  as  followed  after  them. 

The  other,  that  God  might  be  a  pattern  to  children 
of  men  throughout  all  ages,  how  to  spend  their  time, 
namely,  by  working  six  days  in  every  week,  and  rest- 
ing the  seventh. 

Of  that  objection,  which,  from  this  seventh  day 
wherein  God  rested,  is  made  against  Christians  ksep- 
ing  the  Sabbath  the  next  day,  which  is  the  first  day 
of  the  week,  see  the  fore-mentioned  Sa'ibalh's  Sancti- 
fication,  quest.  43,  &c. 


30i 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


In  the  last  place,  this  clause  is  added,  from  all  his 
MV)/7.-.f,  because  he  had  finished  them.  Hereof  see 
Sec.  28. 

This  general  particle  nil  compriseth  under  it  the 
several  \Yorks  of  God,  of  what  kind  or  sort  soever 
they  were,  whether  .above  or  below,  groat  or  mean, 
not  any  at  all  excepted. 

This  is  to  be  noted  against  them  who  pretend  this 
or  that  kiiid  of  works  for  violation  of  the  Sabbath. 

Some  think  that  if  the  works  be  great  and  weighty, 
as  carrying  in  of  the  harvest,  when  opportunity 
serveth  upon  the  Sabbath  day,  which  otherwise,  they 
say,  may  be  spoiled,  the  law  of  God  is  express 
against  this  cxcu.se,  Exod.  xxxiv.  21. 

Others  think  that  they  may  do  small  matters,  as  if 
God  took  no  notice  of  them.  Let  such  consider  the 
end  of  him  that  gathered  sticks  upon  the  Sabbath, 
Kum.  XV.  32. 

Both  these  and  all  others  that  do  any  kind  of  works 
that  ought  not  to  be  done  on  the  Sabbath,  swerve 
from  this  pattern  of  God,  who  rested  from  all  his 
works. 

Sec.  32.   0/the  resolution  o/Heb.  iv.  3,  4. 

3.  For  we  tuhich  have  helieved  do  enter  into  rest;  as 
he  said.  As  I  have  sworn  in  my  wrath,  if  they  shall 
enter  into  my  rest:  although  the  ivorks  were  finished  from 
the  fmtndatioTi  of  the  world. 

4  For  he  spake  in  a  certain  place  of  the  seventh  day 
on  this  wise,  And  God  did  rest  the  seventh  day  from 
all  his  works. 

The  sum  of  these  two  versos  is  a  difference  betwixt 
two  rests. 

The  one  is  a  rest  to  be  enjoyed  in  heaven. 

The  other  is  the  rest  of  the  Sabbath. 

The  former  is,  first,  propounded  ;  secondly,  proved. 

In  the  point  propounded,  are  sot  down, 

1.  The  persons  whom  it  concerns. 

2.  The  point  itself  concerned. 
About  the  persons  we  have, 

1.  The  manner  of  expressing  them,  in  the  first 
person,  and  plural  number,  and  time  past,  tee  that 
have. 

2.  The  grace  whereby  they  are  fitted  for  rest, 
believed. 

In  the  point  concerned  is  expressed, 

1.  The  act  in  the  time  present,  do  enter. 

2.  The  subject  of  that  act,  into  rest. 
The  proof  is, 

1.  Generally  intimated  in  this  phrase,  as  he  said. 

2.  Particularly  exemplified. 

In  the  exemplification  God  himself  is  brought  in 
speaking  and  confirming  the  point  in  hand,  thus,  as  1 
have,  &c. 

Of  God's  speech  there  are  two  parts  : 

1.  The  argument  that  he  useth. 

2.  The  matter  confii-med. 

The  argument  is  his  oath,  sworn,  amplified  by  the 


kind  of  oath,  in  wralh,  and  by  the  manner  of  pro- 
pounding it,  in  this  particle  if. 

The  matter  confirmed  is  a  heavy  judgment,  which 
was  a  faihng  of  that  which  was  prepared  for  them. 

The  thing  prepared  was  retit,  amplified  by  the  au- 
thor of  it,  my  rest,  saith  God. 

Their  failing  thereof  is  thus  expressed,  if  they 
shall  enter ;  or  they  shall  not  enter. 

The  other  kind  of  rest  was  the  rest  of  the  Sabbath. 
In  setting  down  this, 

1.  There  is  a  note  of  distinction  betwixt  the  two 
rests,  although. 

2.  A  declaration  of  the  ground  of  this  latter  rest. 
That  ground  is,  1,  propounded;   2,  proved. 

In  the  proposition  we  have, 

1.  The  kind  of  ground,  which  was  God's  finishing 
his  works. 

2.  The  time  when,  from  the  foundation  of  the 
world. 

The  proof  is,  1,  generally  intimated ;  2,  particu- 
larly exemplified. 

In  the  general  there  are  four  points  to  be  con- 
sidered : 

1.  The  author  thereof,  he  said. 

2.  The  place  where,  in  a  certain  place. 

3.  The  subject  whereabout,  the  seventh  day. 

4.  The  manner  how,  07i  this  wise. 

In  the  exemplification  there  are  four  observable 
points : 

1.  The  person,  God,  he. 

2.  His  act,  did  rest. 

3.  The  time,  the  seren'h  day. 

4.  The  object  from  what  he  rested, /rom  his  works. 
This  is  amplified  by  the  note  of  generahty,  all. 

Sec.  33.  Of  doctrines  raised  out  o/Heb.  iv.  3,  4. 

I.  Unbelievers  are  excluded  from  the  privilege  of 
believers.  The  inference  of  this  verse  upon  the  former, 
in  this  causal  particle  for,  demonstrates  thus  much. 
See  Sec.  21. 

II.  Tme  believers  may  hioiv  they  have  faith.  He 
was  a  true  believer  that  snid.  We  which  have  be- 
lieveJ.     See  Sec.  22. 

III.  Frfessors  must  judge  of  others  as  they  do  of 
themselves.  This  apostle  doth  put  others  in  the  same 
rank  with  himself,  by  using  the  plural  number.  See 
Sec.  22. 

IV.  Faith  gives  assurance  of  the  thing  promised. 
For  thus  saith  a  believer,  '  We  do  enter.'    See  Sec.  28 

V.  Future  things  jtromised  are  as  sure  as  if  they 
were  jiresent.     The  rest  concerning  which  he  saith  ' 
the  present,  we  do  enter,  was  then  to  come.     See 
24. 

VI.  Beginnings  of  heavenly  rest  are  here  enji 
It  is  of  the  time  of  this  life  that  he  here  saith,  toe 
enter.     See  Sec.  24. 

VII.  Best  is  prepared  for  believers.  This  is  here  set 
down  as  a  granted  case.     See  Sec.  21. 


S.28. 

they  , 

thin  ■ 

Sec.  I 

!oyaM 


Ver.  5.] 


GOUGE  ON  HEBREWS. 


305 


VIII.  God  spiijce  hy  his  prophets.  This  relative  he 
hath  reference  to  God,  yet  they  were  the  words  of 
David.     See  Sec.  25. 

IX.  The  word  lorillen  is  as  a  sermon  preached. 
That  whereof  this  is  spoken,  h-  said,  was  the  written 
word.     See  Sec.  25. 

X.  That  which  unbelievers  miss  of,  helievirs  attain 
to.  This  is  the  force  of  the  apostle's  argument  im- 
plied in  this  coDJ  unction  as.  God  said  that  unbelievers 
should  not  enter  into  his  rest ;  thence  the  apostle  in- 
fers that  believers  do  enter  thereinto.     See  Sec.  25.     • 

XL  God's  oath  is  an  infallible  argument.  Unbe- 
lievers shall  not  enter  into  rest,  as  God  hath  sworn, 
or  because  God  hath"  sworn  they  should  not  enter. 
See  Sec.  26. 

Of  doctrines  gathered  from  God's  oath,  the  form  and 
matter  thereof,  see  Chap.  iii.  11,  Sec.  120. 

XII.  Things  of  the  same  name  may  be  of  different 
kinds.  This  discretive  conjunction  although  intends 
as  much.  Heaven  and  the  Sabbath  are  both  a  rest, 
yet  difl'erent  rests.     See  Sec.  27. 

XIII.  The  creatures  are  God's  work.  They  are 
here  so  called.     See  Sec.  28. 

XIV.  God  in  six  days  made  up  the  fidl  number  of 
creatures.  In  this  sense  it  is  here  said  that  he  finished 
them.     See  Sec.  28. 

XV.  God  perfected  his  creatures.  The  v!ord  finished 
impHeth  thus  muc-h  also.     See  Sec.  28. 

XVI.  Tlie  world  is  a  comely  fabric.  The  notation 
of  the  Greek  word  translated  world  intends  as  much. 
See  Sec.  29. 

XVII.  The  world  hath  a  foundation.  This  is  here 
taken  for  grant,  by  attributing  a  foundation  to  the 
world.     See  Sec.  29. 

XVIII.  God's  works  luere  perfected  at  the  very  first. 
This  is  the  intendment  of  this  preposition /ro;».  See 
Sec.  29. 

XIX.  God  left  not  off  to  work  till  he  had  finished 
his  wm-ks.  The  inference  of  God's  resting  upon  finish- 
ing his  works,  by  this  causal  conjunction  for,  proves 
this  point.     See"  Sec.  30. 

XX.  A  divine  testimony  is  a  sound  argument.  This 
phrase,  for  he  said,  sheweth  that  the  apostle  usoth 
this  testimony  to  prove  the  point  in  hand.  See  Sec. 
80. 

XXI.  Scriptures  may  le  quoted  without  naming  the 
place.     So  doth  the  apostle  here.     See  Sec.  30. 

XXII.  Seven  is  a  number  of  perfection.  God 
rested  on  that  day.     See  Sec.  30. 

XXIII.  The  very  icords  of  Scripture  are  to  be  ex- 
pressed. This  phrase,  en  this  wise,  intends  thus 
much.     Si:e  Sec.  30. 

XXIV.  God  rested  not  till  he  had  finished  his  works. 
This  copulative  and  intends  so  much. 

XXV.  The  last  day  of  the  week  was  the  day  of  God's 
rest.  This  was  the  seventh  day  here  mentioned. 
See  Sec.  31. 

XXVI.  God  made  no  new  creatures  after  the  first  sir 


days.     For  in  the  seventh  he  rested  from  all  his  works. 
See  Sec.  31. 

XXVII.  The  same  word  may  have  different  senses. 
The  Sabbath,  the  land  of  Canaan,  and  celestial  glory, 
are  all  called  rest,  but  the  apostle  here  proveth  that 
they  are  diiferent  things.     See  Sees.  27,  31. 

Sec.  3-1.  Of  the  meaning  of  Heb.  iv.  5. 

Verse  6.  And  in  this  place  again.  If  they  shall  enter 
into  my  rest. 

This  verse,  like  a  perfect  transition,  may  look  two 
ways,  to  that  which  went  before,  and  to  that  which 
followeth. 

In  the  former  reference  it  implieth  that  the  foresaid 
rest  of  the  Sabbath  cannot  be  the  rest  whereinto 
Christians  are  to  enter,  because  at  another  time  he 
spake  of  this  rest. 

In  the  latter  reference,  namely  to  that  which  fol- 
loweth, it  lays  down  the  ground  of  another  rest  than 
the  land  of  Canaan. 

The  copulative  conjunction,  xal,  and,  hath  reference 
to  the  first  verb  of  the  former  verse,  li'grjy.E,  which  is 
thus  translated,  he  spake.  To  make  up  the  sense, 
that  verb  must  be  repeated  in  this  verse,  thus,  avb 
■/.o'lnu,  '  And  he  spake  in  this  place  again.' 

It  was  one  and  the  same  Spirit,  even  the  Holy 
Ghost,  that  testified  of  the  one  and  the  other  rest.  So 
as  both  testimonies  are  of  divine  authority,  and  neither 
of  them  to  be  denied,  but  by  distinction  of  rests  to  be 
reconciled. 

By  this  phrase,  i»  roirw,  in  this  place,  the  apostle 
intends  Ps.  scv.  11.  He  calls  it  this  place  because 
he  had  quoted  it  before,  and  expounded  it,  and  applied 
it  to  the  point  in  hand.  It  was  the  text  whereupon  he 
was  then,  in  his  epistle,  commenting.  As  a  preacher, 
having  read  and  expounded  a  text  of  Scriptm-e,  so  oft 
as  he  hath  occasion  in  his  sermon  to  speak  of  any 
point  in  or  about  that  text,  may  say,  in  this  place,  so 
the  apostle  here  in  this  his  epistle  of  that  text. 

This  adverb,  -rdXiv,  again,  is  to  be  taken  of  another 
time  than  that  which  was  mentioned  in  the  former  verse. 
Sometimes,  indeed,  it  is  used  to  join  divers  proofs  of 
one  and  the  same  thing,  as  chap.  i.  5,  6  ;  but  here 
to  set  forth  distinct  times  for  proof  of  difierent  things. 
Thus  in  the  beginning  of  the  world  there  was  mention 
made  of  a  rest,  which  was  the  rest  of  the  Sabbath  day  ; 
but  now  again,  above  three  thousand  years  after  that, 
mention  is  made  of  another  rest.  That  therefore 
cannot  be  this. 

This  phrase.  If  they  shall  enter  into  my  rest,  is  here 
alleged,  because  therein  mention  is  made  of  rest.  The 
other  part  of  the  sentence,  about  God's  oath,  was  not 
to  the  present  purpose  of  the  apostle  ;  and  therefore 
it  was  not  here  set  down,  though  it  would  have  made 
up  the  full  sentence.  It  was  twice  before  expressed, 
ver.  3,  and  chap  iii.  11. 

It  is  usual  with  the  penmen  of  the  New  Testament 
to  quote  so  much  only  of  a  parcel  of  Scripture  as 
U 


306 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


makes  to  the  point  in  bund,  though  it  make  not  up 
an  entire  sentence,  as  Mat.  iv.  15  ;  Rom.  iv.  18 ; 
Gal.  iii.  16. 

The  rest  here  mentioned  is  so  set  down,  as  it 
plainly  appears  to  be  a  rest  to  come,  so  as  it  cannot 
beHbat  rest  which  was  at  the  beginning  of  the  world. 

Thus  the  first  rest  is  removed,  and  this  point 
proved,  that  another  rest  than  the  rest  of  the  Sab- 
bath is  to  be  endeavoured  after. 

These  words,  If  they  shall  enter,  have  the  form  of 
a  strong  negation.  See  Chap.  iii.  11,  Sec.  115. 
They  there  imply  that  the  persons  of  whom  they  are 
spoken  should  not  enter  into  the  promised  rest  of 
Canaan. 

From  thence  the  apostle  makes  an  inference  in  the 
next  verse,  that  there  mast  needs  be  another  rest  to 
come  than  that  of  Canaan. 

Of  this  rest,  of  this  epithet  my,  in  reference  to  God, 
and  of  enteriag  into  it,  see  Chap.  iii.  11,  Sees.  116, 
117,  118. 

Sec.  35.  0/the  resolution  and  observations  o/Heb. 
iv.  5. 

The  sum  of  this  verse  is  a  transition  about  the  re- 
moval of  two  rests  from  being  the  eternal  rest  proper 
to  believers. 

Hereof  are  two  parts  : 

One  wherein  the  rest  of  the  Sabbath  is  removed. 

This  point  is, 

1.  Intimated,  by  mentioning  another  rest  to  be  en- 
tered into. 

2.  It  is  proved,  and  that  two  ways  : 

(1.)  Implicitly,  under  this  copulative  and,  which 
presupposeth  the  divine  testimony,  thus  expressed, 
he  spake,  ver.  4. 

(2.)  Expressly,  by  two  circumstances,  one  of  the 
place,  the  other  of  the  time. 

The  other  part  of  this  transition  is,  wherein  the  rest 
of  Canaan  is  removed,  aud  that  by  excluding  them  to 
whom  it  was  promised,  in  these  words,  JJ  they  shall 
enter. 

Doctrines. 

I.  Hie  Lord  distinctly  expresseth  his  mind  con- 
cerning different  thint/s.  He  spake  so  and  so  of  the 
Sabbath,  and  he  spake  (for  this  word  is  to  be  repeated) 
so  and  so  of  another  rest. 

II.  Due  ohscrvatiun  of  different  texts  tvill  bring  great 
liyht  to  douhlful  poiyits.  In  the  former  verse  the 
apostle  notes  out  one  text  under  this  phrase,  in  a 
certain  place  ;  here  in  this  verse,  another  under  this 
phrase,  in  this  place,  and  thereby  clears  the  matter 
questioned.  Several  texts  may  have  several  circum- 
stances to  enlighten  them. 

III.  A  right  distinction  of  times  may  reconcile 
seeming  differences.  This  particle  again  intends  a 
difl'erent  time  from  the  former,  and  thereupon  a  dif- 
eront  matter. 

IV.  Exclusion   of  softie    makes    way  for   others. 


Privatio  unius  est  inductio  alierius.  Unbelievers  being 
excluded,  believers  gain  assurance  of  admittance.  The 
privation  of  one  form  is  the  induction  of  another. 

Of  other  doctrines  arising  out  of  these  words.  If  any 
shall  enter  into  my  rest,  see  Chap.  iii.  11,  Sec.  120. 

Sec.  36.  Of  the  apostle's  scope  in  the  Gth  verse. 

Verso  6.  Seeing  therefore  it  remaineth  that  some 
must  enter  therein,  and  they  to  tvhom  it  was  first 
preached  entered  not  in  because  of  unbelief. 

The  two  first  words  of  this  verse,  £-£/,  seeing,  o5v, 
therefore,  are  both  relative  conjunctions,  and  imply 
an  inference  upon  that  which  went  before. 

In  the  former  verse,  God's  protestation  against  un- 
believers is  set  down,  that  they  should  not  enter  into 
his  rest.  The  inference  which  the  apostle  makes  there- 
upon is,  that  there  is  a  rest  for  believers  to  enter 
into.     The  argument  may  be  thus  framed  : 

If  the  land  of  Canaan  were  not  entered  into  by 
them  to  whom  it  was  promised,  there  must  needs  be 
another  rest,  for  those  to  whom  a  rest  is  promised,  to 
enter  into  it  ; 

But  the  land  of  Canaan  was  not  entered  into  by 
those  to  whom  it  was  promised  ; 

Therefore  there  must  needs  be  another  rest. 

The  proposition  is  in  this  verse. 

The  assumption  in  the  former. 

The  conclusion  in  the  ninth  verse. 

The  main  force  of  this  argument  resteth  in  the 
truth  of  God's  promise.  So  true  and  faithful  is  God 
in  his  promise,  as  they  to  whom  it  is  expressly  made, 
shall  assuredly  partake  thereof. 

This  verse  seems  to  conclude  abruptly  without  full 
sense.  But  if  the  ninth  verse  be  added  as  a  con- 
clusion thereunto,  it  will  make  up  the  sense.  The 
apostle,  in  the  two  verses  following,  produceth  another 
argument  to  prove  the  same  point,  therefore  to  hasten 
on  that  argument  he  puts  the  conclusion  to  the  end 
of  it. 

Sec.  37.  Of  the  aecomplishtnents  of  God's  promise 
in  some. 

This  verb,  arroX'.irr'.Tui,  it  remaineth,  is  in  Greek  a 
compound.  The  simple  Xs/cs/v,  Hnqucrc,  signifieth 
to  leave;  the  proposition  signifieth  from;  the  com- 
pound verb  implieth  a  reservation  of  one  thing  upon 
the  rejection  of  another,  ver.  9.  AVhere  nothing  is 
reserved,  this  word  is  joined  with  a  negative.  It  is 
said  of  such  as  '  sin  wilfully,'  &c.,  '  there  remaineth 
no  more  sacrifice  for  sin,'  Heb.  x.  26.  This  transla- 
tion of  the  word  it  remaineth  is  here  very  fit. 

The  persons  failing  of  the  rest  promised  to  them, 
it  remaineth  that  other  persons  and  another  rest  be 
inquired  after.  That  which  remains  is,  that  some 
enter ;  for  a  promise  of  God  cannot  be  utterly  made 
void.  Though  many  reap  no  good  thereby,  yet  others 
shall  be  made  partakers  of  the  benefit  of  it.  Most  in 
the  world  refused  to  enter  into  the  ark,  yet  Noah  and 


Vee.  6.] 


GOUGE  ON  HEBREWS. 


307 


his  family  had  the  benefit  of  it,  Gen.  vii.  7.  Sodom 
and  Gomorrah,  and  the  cities  about  them,  regarded 
not  God's  word  to  save  themselves,  yet  Lot  and  his 
two  daughters  did.  Gen.  xix.  30.  Though  so  many 
perished  in  the  wilderness,  j'et  Caleb  and  Joshua 
entered  into  Canaan,  Num.  siv.  30. 

If  none  should  believe,  but  all  be  deprived  of  the 
promise  by  unbehef,  God's  promise  and  faith  might 
seem  to  be  without  eifect,  and  altogether  in  vain. 

Learn  hereby  to  take  heed  of  questioning  God's 
truth  by  reason  of  the  unbelief  of  some :  '  What  if 
some  do  not  believe  ?  shall  their  unbelief  make  the 
faith  of  God  without  effect '?  God  forbid,'  Rom.  iii.  B. 
The  Lord  knows  that  some  will  believe,  and  make  a 
right  use  of  his  promise  :  '  He  knoweth  them  that  are 
his,'  2  Tim.  ii.  19.  For  their  sakes  especially  he 
makes  his  promise. 

Be  not  discouraged  that  many  are  deprived  of  the 
promise.  Believers  will  say,  '  God  is  our  refuge,'  &c. ; 
'  therefore  will  we  not  fear,  though  the  earth  be  re- 
moved,' &c.,  Ps.  slvi.  1,  2.  God  can  and  will  discern 
his,  though  men  see  them  not,  Rom.  xi.  4.  Let  us 
therefore  be  of  Joshua  his  resolution,  Josh.  xxiv.  15. 

Sec.  38.  Of  the  meaning  of  these  tcords,  '  to  ivhom 
it  was  first  preached.' 

In  joining  the  two  parts  of  this  sixth  verse  together, 
the  relative  conjunction  is  to  berepeated  thus,  And 
seeinrf  they  to  whom,  &c. 

This  phrase,  o'l  iuayyiXieO'stiTeg,  to  whom  it  was 
preached,  is  the  interpretation  of  that  word,  hriyyiXid- 
/ihoi,  which,  ver.  2,  was  thus  translated,  thet^ofipel  ii:as 
preached.  "VVord  for  word,  it  may  be  here  thus  turned, 
who  u-ere  evanr/elised.  See  Sec.  15.  The  word  hath 
its  notation  from  evangel,  or  gospel,  and  thereupon 
the  word  gospel  might  have  been  inserted  thus,  '  They 
to  whom  the  gospel  was  preached,'  as  ver.  2  ;  so  as 
the  Israelites  under  the  law  had  the^gospel  preached 
unto  them.     See  Sec.  17. 

The  word  TPuVfjoj,  translated  first,  doth  not  neces- 
sarily imply  that  they  to  whom  it  is  here  applied  were 
the  first  that  ever  heard  the  gospel.  The  gospel  was 
preached  to  Abraham,  Gen.  xii.  2,  8,  before  the  Is- 
raelites here  meant;  and  to  Noah,  Gen.  vi.  14,  &c., 
before  Abraham ;  and  to  Adam,  Gen.  iii.  15,  before 
Noah.  The  word  is  of  the  comparative  degree,  and 
oft  translated  be/ore,  as  John  vi.  62,  and  vii.  51,  and 
ix.  8  ;  2  Cor.  i."l5  ;  1  Tim.  i.  13.  It  is  sufficient  for 
the  point  in  hand,  that  they  who  are  intended  in  this 
text  hear  the  gospel  preached  before  them  who  are 
exhorted  to  give  better  heed  thereto.     See  Sec.  41. 

Sec.  39.  0/  the  blessing  of  faith  resting  on  believers 
only,  and  vengeance  on  unhelievets  only. 

The  apostle,  by  mentioning  again  the  forfeiture  of 
rest  upon  other  men's  participation  thereof,  thus. 
Some  must  enter  therein,  and  these  entered  not, 
sheweth,  on  the  one  side,  that  the  benefit  which  be- 


lievers received  by  the  gospel  brought  no  advantage  to 
the  unbeliever ;  and  that,  on  the  other  side,  the  for- 
feiture which  unbelievers  made  of  the  benefit  of  the 
gospel  brought  no  damage  to  believers.  Of  believers 
it  is  here  said.  They  enter  in  ;  of  unbelievers.  They 
enter  not.  The  like  may  be  exemplified  in  the  stabi- 
lity of  some  angels,  and  falling  away  of  others  ;  in  the 
preservation  of  Noah,  and  destruction  of  the  old  world; 
in  the  exemption  of  Israel  from  all  plagues  in  Goshen, 
Exod.  viii.  22,  and  the  many  plagues  that  fell  upon 
the  Egyptians ;  in  the  receiving  of  the  wise  virgins 
into  glory,  and  refusing  the  foolish ;  and  in  the  blessed 
sentence  pronounced  to  the  righteous,  and  woful  doom 
against  the  unrighteous.  Mat.  xxv.  12,  41. 

It  cannot  be  denied  but  that  the  blessing  that  is 
conferred  upon  believers  is  a  great  aggravation  of  the 
judgment  on  unbelievers.  In  this  respect  unbelievers 
receive  great  prejudice  from  believers,  but  through 
their  own  default.  On  the  other  side,  vengeance  on 
unbelievers  is  a  great  amplification  of  the  mercy 
shewed  to  believers.  Contraries  do  set  oat  each 
other. 

Were  it  possible  for  unbelievers  duly  and  thoroughly 
to  consider  the  blessings  which  believers  enjoy  (where- 
of they  deprive  themselves  by  their  unbelief),  it  could 
not  but  work  upon  them,  and  make  them  more  folly 
to  discern  their  folly. 

Sec.  40.  Of  unbelief's  hindeiiiig  the  poicer  of  the 
gospel. 

From  the  notation  of  the  verb  suayyiXia^hTeg, 
preached,  which  includeth  the  gospel,  we  may  infer 
that  unbelief  takes  away  the  power  of  the  gospel;  but 
this  not  simply  in  regard  of  the  gospel  itself,  for  the 
gospel  is  '  the  power  of  God  unto  salvation,'  Rom.  i. 
1 6,  but  in  regard  of  the  influence  of  the  power  thereof 
to  them.  It  is  with  the  power  of  Christ's  word  as  it 
was  with  the  power  of  his  works :  '  He  did  not  many 
works  in  his  own  country,  because  of  their  unbelief,' 
Mat.  xiii.  58.  Christ's  power  was  not  abated  or 
weakened,  but  the  benefit  thereof  was  restrained  from 
unbelievers  ;  it  did  not  manifest  itself  to  their  good. 

Unbelief  is  as  a  high  strong  dam  against  a  flowing 
stream  ;  it  may  hinder  the  flowing  of  water  into  those 
places  where  the  dam  is  set,  but  it  doth  not  dry  up  or 
diminish  the  water ;  that  will  find  a  current  another 
way.     See  ver.  2,  Sec.  19. 

If  the  benefit  of  the  gospel  be  duly  weighed,  this 
will  be  found  to  be  a  great  aggravation  of  unbelief. 
See  Cbap.  iii.  12,  Sees.  128,  129. 

Of  the  notation  of  the  Greek  word  aweihiai/,  here 
translated  unbelief  see  Chap.  iii.  18,  Sec.  171. 

Sec.  41.  Of  the  privilege  of  having  the  gospel  before 
others,  and  abuse  thereof 

It  is  not  without  cause  that  the  apostle  adds  this 
circumstance  of  time,  tjoVs^ov,  first,  or  before.  It  was 
a  kind  of  preferment  to  have  the  gospel  before  others ; 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


but  that  preferment  was  not  regarded  by  them  to 
whom  it  was  afiforded  ;  they  believed  not,  which  was 
the  greatest  dishonour  that  could  be  done  to  the  gos- 
pel. In  all  ages,  many  whom  God  in  sundry  privi- 
leges hath  preferred  before  others  have  slighted  God's 
favour.  God  made  Saul  the  first  king  of  Israel,  but 
he  did  not  walk  worthy  of  that  privilege,  1  Sam.  xv. 
17.  Hezekiah  was  the  first  and  only  man  that  was 
expressly  certified  how  long  be  should  live  ;  but  '  he 
rendered  not  again,  according  to  the  benefit  done  unto 
him,'  2  Chron.  xxxii.  25.  The  Jews,  in  the  primitive 
time  of  the  church,  had  the  gospel  first  preached  to 
them,  but  they  put  it  far  from  them,  Acts  xiii.  46. 

This  ariseth  partly  from  the  blindness  of  their 
minds,  which  maketh  them  uncapable  of  discerning 
favours  :  '  She  did  not  know,'  saith  the  Lord  to  the 
church  of  the  Jews,  Hosea  ii.  8,  '  that  I  gave  her  corn, 
wine,  and  oil,'  &c.  Herein  the  prophet  makes  her 
more  brutish  than  the  most  brutish  creatures,  the  ox 
and  the  ass,  Isa.  i.  3.  Partly  from  an  evil  disposition, 
an  ungracious  and  ungrateful  mind,  '  they  know  not, 
neither  will  they  understand,'  Ps.  Ixxxii.  5. 

This  made  the  servant  of  the  Lord  thus  to  upbraid 
the  people  of  God,  '  Do  you  thus  requite  the  Lord,  0 
foolish  people  and  unwise?'  &c.,  Deut.  xxxii.  G. 

We  of  this  nation  have  cause  to  take  notice  of  the 
circumstance  of  time,  and  to  lay  it  to  heart ;  for  by 
the  divine  providence  the  gospel  was  first  preached  to 
this  kingdom.  Some  free  states  in  Germauj-,  Geneva, 
and  other  like  places,  had  the  gospel  in  this  later 
spring  thereof  before  us  ;  but  no  kingdom  universally 
professed  it  before  England. 

If  we  look  so  far  backward  as  to  John  WicklifT's 
time,  we  may  conclude,  that  the  Lord  caused  the  light 
of  the  gospel  to  pierce  through  the  thick  cloud  of 
popery  here  in  England  before  any  other  nation. 

They  who  have  had  this  honour,  to  be  made  par- 
takers of  the  gospel  before  others,  must  consider  what 
is  here  said  of  these  Jews,  to  whom  this  privilege  was 
vouchsafed  :  '  They  entered  not  in  ;'  so  as  men  may 
make  void  their  privileges.  So  much  is  threatened 
to  Israel  in  these  words,  '  Thou  shalt  be  the  tail,' 
Deut.  xxviii.  44  ;  and  in  these,  '  I  will  take  away  the 
hedge  thereof,  and  it  shall  be  eaten  up,'  Isa.  v.  5  ; 
and  in  these,  '  Ye  are  not  my  people,  and  I  will  not 
be  your  God,'  Ilosea  i.  9;  and  in  these,  '  The  king- 
dom of  God  shall  bo  taken  from  you,'  Mat.  xxi.  43  ; 
'  I  will  remove  thy  candlestick  out  of  his  place,'  Rev. 
ii.  5. 

So  much  also  hath  been  actually  accomplished  on 
the  Jews,  who  had  the  gospel  preached  to  them  before 
the  Gentiles,  and  on  those  churches  of  the  Gentiles, 
who  had  the  gospel  first  preached  to  them  by  the 
apostles.  For  where  is  Corinth  ?  where  Galatia  ? 
where  Philippi  ?  where  Colosse?  where  Thessalonica? 
where  Ephcsus  ?  and  the  other  golden  candlesticks 
to  which.Christ  himself  directed  several  epistles  ?  Rev. 
ii.  and  iii.     Is  not  the  candlestick  removed  from  all. 


and  every  of  them  ?  Yea,  where  is  Rome  ?  Is  it 
not  the  very  seat  of  antichrist  ?  Oh  let  us,  who  in 
these  western  parts  have  had  the  gospel  preached  to 
us  before  many  others,  take  heed,  lest  in  us  be  accom- 
jilished  that  which  Christ  thus  threatened,  '  The  first 
shall  be  last,'  Mat.  xx.  IG. 

Sec.  42.  Of  the  resolution  ami  observations  out  of 
Heb.  iv.  6. 

Ver.  G.  Seeing  therefore  it  remaineth  thai  some  must 
enter  therein,  and  they  to  whom  it  was  first  preached 
entered  not  in  hecausc  of  unbelief . 

The  sum  of  this  verse,  a  difl'erence  between  believers 
and  unbeHevers.     Hereabouts  are  two  points  : 

1.  An  inference,  in  two  relative  conjunctions,  seeing, 
therefore. 

2.  The  substance. 
Hereof  are  two  parts  : 

1.  The  privilege  of  believers. 

2.  The  damage  of  unbelievers. 
1.  In  the  former  is  noted, 

1.  An  indefinite  expression  of  the  persons,  some. 

2.  A  declaration  of  their  privilege,  which  is  to  enter 
into  rest. 

2.  In  the  latter  is  noted  : 

1.  The  persons. 

2.  Their  damage. 

3.  The  cause  thereof. 

1.  The  persons  are  described  by  the  favour  vouch- 
safed unto  them,  to  them  it  was  preached,  and  amplified 
by  the  time,  first. 

2.  Their  damage  was,  that  they  entered  not  into  t/te 
rest. 

3.  The  cause  thereof  is  thus  expressed,  because  of 
unbelief 

Doctrines. 

I.  There  is  a  re^t  to  be  entered  into.  These  two 
relatives,  seeing,  therefore,  together  with  this  conclud- 
ing verb,  it  remaineth,  intend  thus  much.  See  Sec. 
36. 

II.  Some  may  obtain  what  others  miss.  This  is 
expressed  under  this  indefinite  particle,  some.  See 
Sec.  37. 

III.  What  God  hath  promised  shall  be  effected.  God 
promised  rest,  and  the  apostle  here  saith,  Some  sliall 
enter  into  it.     See  Sec.  87. 

IV.  The  Israelites  under  the  law  had  the  gospel 
preached.  This  is  implied  under  the  Greek  word  thus 
translated.  They  to  whom  it  tvas preached.    See  Sec.  38. 

V.  It  is  a  privilege  to  have  the  gospel  before  others. 
This  is  here  set  down  as  a  privilege  under  this  word 
first.     See  Sees.  38,  41. 

VI.  Believers  escape  the  damage  of  unbelievers. 
Believers  enter  into  that  rest  which  unbeUevers  do 
not  enter  into.     See  Sec.  39. 

VII.  Unbelievers  partake  not  of  the  privilege  of 
believers.  For  unbelievers  do  not  enter  into  the  rest, 
which  believers  do.     See  Sec.  89. 


Ver.  7.] 


GOUGE  ON  HEBREW; 


VIII.  Unbelief  makes  void  God's  promises.  Namely 
to  themselves,  in  that  they  believe  them  not. 

Sec.  42.  Oftlie  meaning  of  these  words,  '  Ayain,  he 
limiteth  a  certain  day.' 

Ver.  7.  Ayain,  he  limiteth  a  certain  day,  sai/iny  in 
David,  To-day,  after  so  long  a  time  ;  as  it  is  said.  To- 
day, if  ye  will  hear  his  voice,  harden  not  your  hearts. 

The  apostle  doth  by  this  adverb  'jrdXiv,  ayain,  add 
another  argument  to  prove  that  there  is  another  rest 
than  the  land  of  Canaan  to  be  sought  after. 

Of  adding  proof  to  proof  for  confirmation  of  the 
same  point,  see  Chap.  i.  C,  Sec.  77. 

The  argument  which  here  the  apostle  useth,  is  taken 
from  the  time,  which  was  pressed  for  seeking  after 
the  intended  rest.  It  is  thus  expressed,  '  He  limiteth 
a  certain  day.' 

The  relative  he,  necessarily  understood,  though  not 
distinctly  expressed  in  the  Greek,  hath  reference  to  the 
Holy  Ghost,  expressly  mentioned,  chap.  iii.  7,  where 
this  testimony  is  first  set  down. 

Thus  the  ground  of  the  apostle's  argument  appears 
to  bo  of  divine  authority. 

The  word  translated  os/^s;,  limiteth,  signifieth  to 
bound,  or  to  set  limits  to  a  thing.  The  noun  o^Ob, 
limes,  whence  it  is  derived,  signifieth  a  limit  or  bound, 
beyond  which  that  which  is  limited  or  bounded  doth 
not  reach. 

The  like  word  in  the  plural  number,  otia,  is  trans- 
lated coasts.  Mat.  ii.  16,  and  borders,  Mat.  iv.  13. 
The  verb  here  used,  c^i^uv,  definire,  signifieth  to 
ordain.  Acts  xvii.  31,  and  to  determine,  Acts  xi.  29. 
It  is  oft  used  to  set  out  the  eternal  and  unchangeable 
decree  of  God,  as  Luke  xsii.  22,  Acts  ii.  23,  and 
s.  42.  Now  God's  decree  setteth  bounds  and  limits 
to  everything. 

Here  the  word  is  fitly  translated  limiteth,  for  it  is  a 
set  season  that  is  comprised  under  that  which  is  here 
said  to  be  limited.  This  season  here  called,  T/ea 
fi/Mi^uy,  a  certain  clay.  It  is  thus  indefinitely  set  down 
certain,  in  relation  to  man,  who  knoweth  not  the 
uttermost  extent  thereof.  For  who  knoweth  how 
long  the  light  of  the  gospel  shall  be  continued  to  him  ? 
or  how  long  he  shall  live  ?  or  how  long  the  world 
shall  last  ?  These  are  the  special  periods  which  may 
be  accounted  the  hmits  of  the  day  here  attended. 

Sec.  43.   Of  seasons  limited  by  God. 

Though  the  limits  of  this  day  be  unknown  to  man, 
and  thereupon  it  bo  styled  a  certain  day,  yet  God 
'  hath  determined  the  times  before  appointed,'  Acts 
xvii.  20.  And  in  this  respect,  the  certain  day  is  said 
to  be  limited.  God  limits  to  man  the  seasons.  He 
appoints  when  they  shall  begin,  and  how  long  they 
shall  continue. 

That  which  is  said  of  a  season  to  everything,  and 
of  a  time  to  every  purpose,  is  meant  of  the  divine 
providence  so  ordering  it.     For  it  is  said  of  God, 


'  He  hath   made  everything  beautiful  in   his  time,' 
Ecclos.  iii.  1,  11. 

Here  mention  is  made  of  a  limited  day,  and  in 
other  places  of  an  hour,  which  is  likewise  limited, 
and  that  for  doing  or  permitting  anything  to  be  done. 
Christ  put  off  the  manifestation  of  his  power  in  sup- 
plying wine  at  a  marriage-feast,  John  ii.  4,  and  his 
going  to  the  feast  at  Jerusalem,  John  vii.  6,  '  because 
his  hour  was  not  then  come.'  The  Jews  were  not 
permitted  to  lay  hold  on  Christ,  '  till  his  hour  was 
come,'  John  vii.  30,  and  viii.  20  ;  but  when  the  hour 
was  come,  then  were  they  permitted  to  do  what  they 
would,  John  xii.  23,  27,  Luke  xxii.  53. 

1.  The  Lord  is  the  most  high,  supreme  sovereign 
over  all ;  and  in  that  respect  he  hath  an  absolute 
power  to  appoint  times  >ud  seasons,  and  to  order 
matters  to  be  done,  when  he  seeth  meet,  Acts  i.  7. 
This  kind  of  power  hath  every  governor  within  the 
circuit  of  his  jurisdiction ;  much  more  the  Lord  of  the 
whole  world. 

2.  The  understanding  of  this  high  sovereign  ia  in- 
finite, Ps.  cxlvii.  5.  He  best  knows  which  are  the 
fittest  times  and  seasons. 

Hereby  we  are  taught  to  ascribe  the  glory  of  all 
seasons  for  attaining  any  good  thing  to  the  Lord  ;  to 
be  thankful  unto  him  for  the  same ;  to  use  them  to 
that  end  for  which  he  aflbrds  them ;  and  to  take  heed 
that  we  let  not  shp  that  season  which  he  limiteth  for 
any  purpose.  No  man  can  prorogue  a  season  beyond 
the  ^Lord's  limits.  See  more  hereof,  Chap.  iii.  7, 
Sec.  76,  and  ver.  13,  Sec.  146. 

Sec.  44.  Of  David's  penning  the  Psalms. 

The  apostle,  to  prove  that  God  limiteth  times,  hath 
recourse  again  to  the  text  which  he  quoted,  and  in- 
culcated again  and  again,  Chap.  iii.  7,  13,  15.  So 
as  he  urgeth  no  other  thing  than  what  God  of  old  had 
done,  in  and  by  his  servant  David. 

This  phrase,  iv  AaZi'd  Xiyuv,  saying  in  David,  is 
tropical ;  for  David  is  here  put  for  the  psalm  which 
he  penned  ;  the  author  for  his  work,'  as  Rom.  ix.  25. 
Or  the  preposition  in  is  put  for  by,  as  Chap.  i.  1,  in 
the  latter  end  of  Sec.  11,  Ik  toT';  •rgop^ra/s,  by  the  pro- 
phets. 

Which  way  soever  we  take  it,  it  confirmeth  the 
divine  authority  of  this  proof  (as  was  noted  Sec.  42), 
yea,  and  of  the  whole  book  of  IPsalms,  whereof  David 
was  the  penman. 

For  it  is  thus  written,  '  David  himself  saith  in  the 
book  of  Psalms,'  Luke  xx.  42.  And  where  testi- 
monies are  cited  out  of  the  Psalms,  David  is  brought 
in  as  a  witness,  thus,  '  How  then  doth  David  in  spirit 
call  him  Lord  ?'  Mat.  xxii.  43,  &c.';  and  'David  speaketb 
concerning  him,'  &c..  Acts  ii.  25;  and  '  David  de- 
scribeth  the  blessedness  of  the  man,'  &c.,  Rom.  iv.  6. 

To  make  it  the  more  clear,  that  what  David  penned 

was  of  divine  authority,   it  is  thus  written,  '  David 

'  fi'.Tnvfi'.a.  cfficientis. 


310 


GOVGE  ON  HEBREWS. 


[Chap.  IV. 


himself  said  by  the  Holy  Ghost,'  Mark  xiii.  86,  and 
'  the  Holy  Ghost  by  the  mouth  of  David  spake,'  &c., 
Acts  i.  IG,  and  xiii.  35. 

From  the  mention  of  David  in  reference  to  the 
psalm,  we  may  probably  conclude,  that  David  was  the 
penman  of  the  whole  book  of  Psalms,  especially  from 
this  phrase,  '  David  himself  saith  in  the  book  of 
Psalms,'  Luke  xx.  42. 

Some  exceptions  are  made  against  this  conclusion, 
but  such  as  may  readily  bo  answered. 

(ihj.  1.  Sundry  psalms  have  not  the  title  of  David 
prefixed  before  them  ;  they  have  no  title  at  all,  as  the 
first,  second,  and  others. 

Ans.  If  they  have  no  title,  why  should  they  not  be 
ascribed  to  David  rather  than  to  any  other,  consider- 
ing that  the  book  of  Psalms  is  indefinitely  attributed 
to  him  (as  we  heard  out  of  the  fore-mentioned  place, 
Luke  XX.  42),  which  is  the  title  prefixed  before  all  the 
Psalms,  Dvnn  nSD,  liher  psahnorum,  as  comprising 
them  all  under  it  ? 

Besides,  such  testimonies  as  are  taken  out  of 
psalms  that  have  no  title,  are  applied  to  David,  as 
Acts  iv.  2.5,  and  this  testimony  that  is  here  taken  out 
of  Ps.  xcv.  7. 

Obj.  2.  Some  titles  are  ascribed  to  other  authors, 
as  Ps.  Ixxii.  and  cxxvii.  to  Solomon. 

Ans.  The  Hebrew  servile  ^,  lamed,  is  variously  taken 
and  translated;  as  sometimes  of,  Ps.  iii.  1,  nuh 
"ilDtD,  psalmus  Davidis,  a  psalm  of  David.  Then  it 
signifieth  the  author.  Thus  it  is  used  in  most  titles, 
especially  when  they  are  applied  to  David.  Other 
times  it  is  translated /or,  as  Ps.  Ixxii.  1,  and  cxxvii. 

In  these  it  implieth,  that  the  psalm  was  penned /or 
Solomon's  use,  or  for  his  instruction.  It  may  also  be 
thus  translated,  concernuifi  Solomon.  That  the  72d 
psalm  was  penned  by  David  is  evident  by  the  close 
thereof,  in  these  words,  '  The  prayers  of  David  the 
son  of  Jesse  are  ended.' 

Ohj.  3.  Some  titles  attribute  the  psalm  to  this  and 
that  Levite,  as  Ps.  Ixxxviii.  to  Heman,  and  Ixxxix.  to 
Ethan  ;  yea,  twelve  psalms  to  Asaph,  and  eleven  to 
the  sons  of  Korah. 

Ans.  All  these  were  very  skilful,  not  only  in  sing- 
ing, but  also  in  setting  tunes  to  psalms.  They  were 
music-masters.  Therefore  David,  having  penned  the 
psalms,  committed  them  to  the  foresaid  Levites,  to  be 
fitly  tuned.  As  all  those  Levites  were  very  skilful  in 
music,  so  many  of  them  were  endued  with  an  extra- 
ordinary spirit.  Asaph  was  a  seer,  2  Chron.  xxix.  ; 
80  also  was  Heman,  1  Chron.  xxv.  5  ;  and  with  these 
two  was  Ethan,  as  a  chief  singer  and  master  of  music, 
joined,  1  Chron.  xv.  17, 19.  The  sons  of  Korah  also 
v.cre  men  of  eminent  parts,  especially  in  music. 
Wisely  therefore  did  David  make  choice  of  these  men 
to  tune  and  sing  his  psalms  in  public.  It  will  not 
follow  that  any  of  them  were  inditcrs  of  any  of  the 
psalms,  because  their  name  is  set  in  the  title  of  some 
of  them. 


Ohj.  4.  The  ninetieth  psalm  carrieth  this  title,  '  A 
prayer  of  Moses  the  man  of  God.' 

Ans.  It  is  said  to  be  the  prayer  of  Moses,  in  regard 
of  the  substance  and  general  matter  of  it ;  but,  as  a 
psalm,  it  was  penned  by  David.  He  brought  it  into 
that  form.  David,  as  a  prophet,  knew  that  Moses  had 
uttered  such  a  prayer  in  the  substance  of  it ;  therefore 
he  prefixelh  that  title  before  it. 

Ohj.  5.  The  137th  Psalm  doth  set  down  the  dis- 
position and  carriage  of  the  Israelites  in  the  Babylon- 
ish captivity,  which  was  six  hundred  and  forty  years 
after  David's  time  ;  and  the  126th  psalm  sets  out  their 
return  from  that  captivity. 

Ans.  To  grant  these  to  be  so,  yet  might  David  pen 
those  psalms.  For  by  a  prophetical  spirit,  he  might 
foresee  what  would  fall  out,  and  answerably  pen 
psalms  fit  thereunto.  Moses  did  the  like,  Deut.  xxix. 
22,  &c.,  and  xxxi.  21,  22,  kc.  A  man  of  God  expressly 
set  down  distinct  acts  of  Josiah  three  hundred  and 
thirty  years  before  they  fell  out,  1  Kings  xiii.  2. 
Isaiah  did  the  like  of  Cyrus,  Isa.  xUv.  28  and  xlv.  1, 
which  was  about  two  hundred  years  beforehand. 

Sec.  45.  Of  seeking  while  the  time  of  finding  re- 
maineth. 

That  which  the  apostle  would  have  especially  to 
be  observed  in  the  testimony  of  David,  is  this  word, 
to-dntj. 

It  is  here  indefinitely  taken  for  a  continued  present 
time,  as  was  shewed.  Chap.  iii.  7,  Sec.  76,  and  verse 
13,  Sec.  146.  For  on  that  word  resteth  the  force 
of  this  argument,  whereby  he  proveth  that  Canaan 
cannot  be  the  rest  which  David  inciteth  them  to  seek 
after. 

To  make  this  meaning  the  more  clear,  he  addeth 
this  clause,  ixird  Tcsovrcuv  %06'w>t,  '  after  so  long  a 
time.'  This  hath  reference  to  that  time  wherein 
the  unbelieving  Israelites  perished  in  the  wilderness, 
and  entered  not  into  Canaan,  but  their  children  en- 
tered. Num.  xiv.  30,  31.  Betwixt  that  and  David's 
time,  there  passed  more  than  four  hundred  and  fifty 
years.  Acts  xiii.  20.  Well  therefore  might  the  apostle 
use  this  indefinite  phrase,  '  after  so  long  a  time.' 

The  apostle's  argument  may  thus  be  framed  : 

That  rest  whcreinto  men  are  invited  to  enter  fonr 
hundred  and  fifty  years  after  a  rest  possessed,  is  an- 
other rest  than  that  which  is  possessed ; 

But  the  rest  intended  by  David,  is  a  rest  whercinto 
he  inviteth  men  to  enter  four  hundred  and  fifty  years 
after  Canaan  was  possessed. 

Therefore  Canaan  is  not  that  rest  whcreinto  David 
inviteth  men  to  enter. 

This  continuance  of  to-day,  after  so  long  a  time, 
and  stimng  up  people  to  make  the  right  use  thereof, 
sheweth,  that  so  long  as  the  date  of  a  promise  lastoth, 
the  fruit  of  that  promise  may  bo  expected.  Where 
the  psalmist  iayeth  down  the  gi'ound  of  his  hope  in 
God,  and  of  his  seeking  of  mercy,  he  thus  cxpreEseth 


Ver.  8.J 


GOUGE  ON  HEBREWS. 


that  ground,  '  Is  his  mercy  clean  gone  for  ever  ?  doth 
his  promise  fail  for  evermore  ?'  Ps.  Ixxvii.  8.  These 
interrogatives  are  strong  negatives;  as  if  he  said,  I 
am  sure  that  his  mercy  is  not  clean  gone,  and  that 
his  promise  doth  not  fail ;  therefore  I  hope  for  mercy, 
therefore  I  depend  upon  his  promise.  On  this  ground 
it  is  that  the  prophet  exhorteth  to  '  seek  the  Lord 
while  he  may  he  found,'  Isa.  Iv.  G,  and  that  the 
apostle  exhorteth  to  seek  grace  '  in  the  accepted  time, 
and  day  of  salvation,'  2  Cor.  vi.  1,  2. 

While  the  date  of  God's  promise  lasteth,  God's  truth 
stands  engaged  for  the  performance  of  his  word;  so  as 
we  may  well  expect  the  fruit  of  it  if  vre  seek  it  aright. 
Yet  is  the  time  for  us  to  apply  this  point  to  ourselves ; 
to-day  is  yet  continued  among  us.  As  God  in  David, 
so  still  in  his  ministers,  he  '  limiteth  a  certain  day, 
saying.  To-day.' 

Though  it  hath  long  continued,  yet  is  not  the  date 
hereof  clean  past.  Many  in  their  times  have  made  the 
right  use  of  to-day,  and  are  entered  into  rest ;  others 
have  let  it  slip,  and  deprived  themselves  of  rest. 

For  us  who  yet  live,  who  yet  hve  under  the  gospel,  it 
remaineth  either  to  make  sure  that  rest  to  our  souls, 
or  to  make  irrecoverable  forfeiture  thereof.  Be  not 
therefore  so  foolish  as  to  continue  to  provoke  God's 
patience  and  long-suflcrance  till  the  date  of  it  be  past: 
'  Despisest  thou  the  riches  of  God's  goodness,  and 
forbearance,  and  long-suffering,  not  knowing  that  the 
goodness  of  God  leadeth  thee  to  repentance  ?  But 
after  thy  hardness,  and  impenitent  heart,  treasurest 
up  nn'.o  thyself  wrath  against  the  day  of  wrath,' 
Rom.  ii.  4,  5. 

Sec.  4G.  OJ  Scripture  proofs  inculcated. 

Because  this  is  a  matter  of  great  concernment,  to 
seek  grace  in  the  day  of  grace,  the  apostle  further 
proves  it  by  the  express  word  of  Scripture ;  first  gene- 
rally implied  in  this  phrase,  as  it  is  said ;  then  parti- 
cularly expressed  in  these  words,  '  To-day  if  you  will 
hear,'  &c. 

That  general,  as  it  is  said,  sheweth  that  Scripture- 
proof  is  a  sound  proof;  well  may  we  rest  on  this,  as 
it  is  said,  if  that  which  is  said  be  said  in  sacred  Scrip- 
ture, as  here  it  is.  Of  Scripture  proofs,  see  Chap.  i. 
6,  Sec.  65. 

The  particular  esempliflcution  by  the  very  words  of 
Scripture  further  sheweth,  that  scriptures  are  to  be 
alleged  in  their  own  words.     See  Chap.  iii.  7,  Sec.  74. 

This  is  the  fourth  time  that  the  point  here  set  down 
(in  these  words,  '  To-day,  if  ye  will  hear  his  voice, 
harden  not  your  hearts')  hath  been  inculcated,  namely. 
Chap.  iii.  7,  13,  15,  and  here.  For  it  is  a  matter  of 
moment ;  and  matters  of  moment  may  be  inculcated 
again  and  again. 

Of  repeating  the  same  point,  see  Chap.  iii.  15, 
Sec.  158. 

Of  the  meaning  of  these  words,  '  To-day,  if  ye  will 
hear,'  &c.,  see  Chap.  iii.  7,  Sec.  "76,  &c. 


Sec.  47.  0/ Jesus  or  Joshua,  who  settled  Israel  in 
Canaan. 

Ver.  8.  For  if  Jesus  had  given  them  rest,  then  would 
he  not  afterward  have  spoken  of  another  day. 

This  verse  depends  on  the  former,  as  a  confirma- 
tion of  the  argument  there  pressed.  This  causal  con- 
junction yao,for,  implieth  as  much.  The  confirmation 
consisteth  in  removing  an  objection,  which  is  this  : 
though  some  of  the  Israelites  which  were  in  the  wil- 
derness entered  not  into  Canaan,  yet  others  did  ;  for 
Joshua  settled  their  children,  who  were  a  great  multi- 
tude, in  Canaan,  so  as  they  entered  into  rest. 

To  take  away  this,  the  apostle  proveth  that  there 
is  another  rest  besides  that.  He  doth  not  simply 
deny  Canaan  to  be  a  rest,  but  he  denies  it  to  be  the 
only  rest ;  the  rest  so  to  be  rested  in  as  no  other  to 
be  sought  after. 

By  Jesus,  here  mentioned,  is  meant  Joshua  ;  for  so 
doth  his  name  sound  in  Hebrew.  Of  the  notation  of 
this  Greek  name  Jesus,  and  of  the  Hebrew  name 
Joshua,  see  Chap.  ii.  9,  Sec.  73.  Of  Joshua,  see 
The  Church's  Conquest,  on  Exod.  xvii.  9,  sec.  9. 

This  Joshua  was  the  first  that  was  chosen  general 
to  fight  against  Israel's  enemies  anon  after  they  came 
out  of  Egypt,  Exod.  xvii.  9.  He  being  an  especial 
minister  of  Moses,  was  in  the  mount  with  him  when 
the  people  committed  their  great  idolatry  about  the 
golden  calf,  Exod.  xxiv.  13,  and  xxxii.  1'7.  He  was 
one  of  them  that  was  sent  to  spy  out  the  land  of 
Canaan,  who,  together  with  Caleb,  brought  good 
tidings  about  the  land  ;  whereas  the  other  spies 
brought  an  evil  report  of  the  laud  which  they  had 
searched.  He  and  Caleb,  believing  that  God  would 
make  good  his  promise,  did  what  they  could  to  en- 
courage the  people,  who  were  thinking  to  return  into 
Egypt.  Whereupon,  of  the  six  hundred  thousand 
men  that  came  out  of  Egji^t,  only  he  and  Caleb 
entered  into  Canaan,  Num.  xiv.  6,  &c.  He  had  not 
only  the  honour  to  enter  in  himself,  but  also  to  be  a 
guide,  a  captain,  a  general,  and  chief  governor  ;  to 
lead  in  all  the  rest  that  entered,  to  vanquish  their 
enemies,  and  to  settle  them  in  that  promised  land, 
Num.  xxvii.  18,  &c.  ;  Deut.  xxxi.  7,  14  ;  Joshua 
i.  1,  2,  &c. 

Joshua  was  herein  an  especial  type  of  Christ,  who 
vanquisheth  all  our  spiritual  enemies,  and  settleth  all 
his  redeemed  from  bondage  of  Satan  in  the  heavenly 
Canaan.  It  pleased  God  to  raise  up  such  temporal 
saviours  to  his  people,  to  nourish  their  hope  in  that 
true  Saviour  the  Lord  Jesus,  who  should  save  them 
from  all  their  spiritual  enemies,  Luke  i.  68,  69. 

Joshua  gave  them  rest  in  Canaan,  not  Moses,  the 
law-giver,  to  shew  that  the  law  cannot  bring  us  to 
heaven  ;  that  work  is  reserved  for  Jesus. 


Sec.  48.   Of  Joshua's  giving  rest,  and   God's  icork 
alirihiitcd  to  man. 

Tliis  phrase,  ■/.ariiraxisi,  had  given  rest,  is  the  inter- 


liOUCJE  ON  HEBllKWf 


[CllAP.  IV. 


pretation  of  one  compound  verb.  (Of  the  simple  verb 
and  the  compound  noun,  see  Chap.  iii.  11,  Sec.  116). 
It  is  here  used  transitively.  It  doth  not  here  signify 
only  to  rest,  as  it  did  ver.  4,  but  to  give  rest  to  others  ; 
for  this  relative  alroiig,  them,  depends  on  it.  It  is  in 
this  respect  like  the  Hebrew's  third  conjugation,  which 
they  call  Iiiplul  (^'Van).' 

The  rest  which  is  here  implied  to  be  given  by 
Joshua  was  the  land  of  Canaan ;  which  was  called  rest 
in  reference  to  the  troubles  of  Israel  in  Egypt,  and  to 
their  travels  in  the  wilderness,  on  the  one  side  ;  and 
on  the  other  side,  in  reference  to  Israel's  enjoying 
Canaan  for  a  perpetual  inheritance. 

Joshua  is  said  to  give  them  that  rest  under  God,  as 
God's  minister,  whom  God  used  to  settle  his  people 
therein. 

It  was  God  that  properly  gave  them  that  rest,  Dcut. 
iii.  20,  and  xxv.  19  ;  Joshua  xxii.  4,  and  xxiii.  1 ;  yet 
Joshua  is  said  to  give  them  rest  in  these  respects : 

1.  Joshua  was  appointed  by  God  to  bo  the  chief 
governor  over  his  people  after  Moses  his  death,  at  that 
time  when  they  should  enter  into  Canaan,  Kum.  xxvii. 
18,  &c.  ;  Deut.  xxxi.  14. 

2.  God  promised  Joshua  that  he  should  settle  his 
people  in  Canaan,  Joshua  i.  3,  &c. 

3.  Joshua  was  their  guide  to  lead  them  out  of  the 
wilderness  to  Canaan,  and  that  through  Jordan,  Joshua 
iii.  8. 

4.  Joshua  was  the  general  in  all  the  battles  against 
the  Canaanites,  so  as  he  had  the  chief  hand  in  de- 
stroying them,  Joshua  xi.  18. 

6.  When  the  men  of  Ai  once  had  the  better  over 
Israel,  and  put  them  to  flight,  Joshua  by  his  prayer 
BO  prevailed  with  God,  as  the  Lord  was  pleased  to 
direct  them  how  to  regain  their  loss,  and  destroy 
those  enemies,  Joshua  vii.  6,  Ac. 

G.  When  they  wanted  time  to  destroy  a  numerous 
multitude  of  enemies,  Joshua  prayed,  and  the  snn, 
moon,  and  whole  host  of  heaven,  stood  still  about  a 
whole  day,  Joshua  x.  12,  &c. 

7.  Joshua  at  length  so  far  destroyed  all  the  inhabi- 
tants of  the  land  of  Canaan,  as  there  was  room  enough 
for  the  Israelites  to  place  their  habitation  there,  Joshua 
xsi.  43. 

8.  Joshua  by  lot  divided  that  land  among  the 
Israelites,  and  gave  to  every  tribe  their  inheritance, 
Joshua  xiv.  1. 

9.  When  Joshua  died,  ho  left  Israel  in  peace  and 
rest,  and  that  in  their  several  inheritances,  Joshua 
xxiv.  28. 

All  these  were  ministerial  acts,  done  by  warrant 

from   God,   and  by  the  assistance  of  God  himself. 

Hereby  was  Joshua  much  advanced  above  other  men  ; 

but  nothing  at  all  was  derogated  from  God. 

This  act  of  giving  rest  to  Israel  being  ascribed  to 
'  Quic  in  Kal  sunt  ncutra  in  I/iphil sunt  transitiva.     Qiira 

in  Kal  Buut  transitiva  in  lliphil  sunt  vis  [Qu.  '  bis'?— Ed.] 

transitiva;  gemina  ford  actio  siguificatur. 


Joshua,  manifested  God's  respect  to  man,  in  attribut- 
ing his  own  divine  work  to  man.  The  like  he  did  to 
Moses,  where  he  bid  him  divide  the  sea,  Exod.  xiv. 
10,  and  where  he  said  that  Moses  brought  Israel  out 
of  Egypt,  Exod.  xsxii.  7.  Thus  the  mighty  work  of 
God  in  the  first  conversion  of  sinners  is  ascribed  unto 
men  ;  iu  which  respect  Paul  saith  of  himself,  that  he 
begat  them  through  the  gospel,  1  Cor.  iv.  15;  Philem. 
10. 

This  God  doth  to  honour  man's  nature,  in  making 
men  co-workers  with  himself,]  2  Cor.  vi.  1,  and  to 
magnify  his  own  power;  for  his  strength  is  made  per- 
fect in  weakness,  2  Cor.  xii.  9. 

This  also  he  doth  to  move  other  men  to  submit 
themselves  to  them,  whom  he  placeth  over  them,  and 
whom  he  useth  for  their  good. 

To  distrust  the  efi'ecting  of  a  matter,  because  God 
useth  weak  men  as  his  ministers  for  bringing  it  to  pass, 
is  to  oppose  our  shallow  conceit  to  the  unsearchable 
wisdom  of  God. 

It  becomes  us  to  use  such  means  as  God  is  'pleased 
to  appoint :  and  in  using  of  them  to  look  unto  him  for 
good  success  and  blessing. 

There  are  two  extremes  whcreinto  men  are  prone  to 
fall  in  this  case. 

The  one  is  too  much  diffidence  by  reason  of  the 
seeming  meanness  of  the  means  :  as  Christ's  country- 
men despised  him  and  believed  not,  by  reason  of  the 
meanness  of  his  birth  and  education,  Mark  vi.  3. 

The  other  is  too  much  confidence  in  the  means, 
giving  the  honour  of  God  himself  thereunto,  as  the 
Lycaonians,  who  accounted  the  apostles  to  be  gods. 
Acts  xiv.  11. 

Sec.  49.  Of  nut  resiiiir/  on  b!i'siiii;/s  below  as  the 
highest  to  he  expected. 

This  consequence, — '  then  would  ho  not  afterward,' 
&c.,- — is  here  inferred,  to  prove  that  Joshua  did  not 
settle  God's  people  in  that  rest  which  l')a\'id  intended. 
It  is  such  a  proof  as  was  before  noted,  Sec.  45. 

The  force  of  the  proof  restcth  on  these  two  words, 
(ijler,  anolhcr.     The  argument  may  bo  thus  framed : 

If  there  had  been  no  other  rest  for  God's  people  to 
enter  into  than  that  wherein  Joshua  settled  the  Isruel- 
j  ites,  David  woidd  not  after  that  settling  have  spoken 
of  another  time  to  enter  into  a  rest ; 

But  David  after  that  settling  spake  of  another  day 
to  enter  into  a  rest  ; 

Therefore  there  is  another  rest  to  enter  into. 

By  this  argument  the  apostle  would  draw  the  He- 
brews from  resting  upon  that  typical  rest  which  their 
fathers  had  long  enjoyed.  He  plainly  sheweth  that 
the  type  is  not  the  truth  itself.  Joshua  was  a  type 
of  Jesus,  and  Canaan  was  a  type  of  heaven  ;  but 
nor  Joshua  was  Jesus  himself,  nor  Canaan  heaven 
itself.  The  ark  was  not  it  which  saved  those 
that  were  in  it  from  eternal  destruction  (though  it 
were  a  typo  thereof,  1  Peter  iii.  21).     For"  cursed 


Ver.  S.] 


OOL'GE  ON  HEBREW.' 


Ham  was  in  it.  The  cloud  in  the  wilderness  (Esod. 
xiii.  21)  preserved  not  all  that  were  under  it  li-om  the 
scorching  fire  of  God's  wrath  ;  for  many  of  them  were 
consumed  in  the  wilderness.  All  that  passed  throu;4h 
the  Eed  Sea,  and  thereby  were  saved  from  the  Egyp- 
tian bondage,  were  not  baptized  in  the  blood  of  Christ, 
and  thereby  saved  from  the  slavery  of  sin  and  Satan. 
All  that  did  eat  of  manna,  and  drink  of  the  water  out 
of  the  rock,  did  not  eat  the  flesh  of  Christ,  and  drink 
his  blood,  though  all  these  were  types  and  sacraments 
thereof.  The  many  sacrifices  under  the  law  did  not 
take  away  sin,  Heb.  s.  4,  yet  were  the  types  of  that 
sacrifice  that  did  indeed  take  away  sin. 

Such  external  types,  figures,  and  shadows  were 
atlbrded  to  God's  people  under  the  law,  in  regard  of 
their  weakness,  to  raise  up  their  minds  and  hearts  to 
higher  and  greater  matters ;  and  to  be  as  looking- 
gLisses  to  shew  unto  them  Christ  Jesus,  and  such 
things  as  concerned  their  eternal  salvation.  They 
were  not  so  given  as  to  make  God's  people  to  rest 
in  them,  and  not  to  seek  after  further  truths. 

We  are  taught  hereby  to  take  heed  that  we  be  not 
deceived  in  mistaking  the  mark,  and  placing  happiness 
in  that  wherein  it  doth  not  consist.  Peter  mistook 
the  brightness  and  glory  that  appeared  at  Christ's 
transfiguration,  for  the  glory  of  heaven  ;  and  in  that 
respect  said,  '  It  is  good  to  be  here,'  Mat.  xvii.  4. 
There  is  great  danger  therein ;  for  there  is  no  pro- 
portion betwixt  earthly  and  heavenly  things.  We  were 
better  to  be  without  the  best  things  here  below,  than 
so  to  doat  and  rest  upon  them,  as  to  neglect  the  things 
above. 

To  apply  this  to  our  times :  let  us  consider  what 
resemblances,  what  first-fruits,  what  pledges,  what 
evidences  God  now,  under  the  gospel,  giveth  to  us  of 
our  heavenly  rest  and  glory.     Such  are, — 

1.  That  portion  of  goods,  those  delights,  that 
health,  long  life,  and  like  blessings  which  here  he  be- 
stows upon  his  saints. 

2.  That  fellowship  and  communion  which  saints 
have  one  with  another. 

3.  The  peace  and  prosperity  of  churches. 

4.  Assemblies  of  saints  for  performing  holy  duties. 

5.  Liberty  of  Sabbaths  and  ordinances. 

G.  Comfort  of  soul,  peace  of  conscience,  jov  in  the 
Holy  Ghost. 

Though  these,  and  other  like  things,  be  blessings  of 
God,  which  we  may  cnjoj',  and  for  which  we  ought  to 
be  thankful,  yet  arc  they  not  wholly  to  be  rested  in. 

For  if  true  happiness  consisted  in  these,  then  would 
not  the  Holy  Ghost  speak  of  an  heavenly  happiness, 
eternal  glory,  and  everlasting  life  to  be  hereafter  en- 
joyed. 

Sec.  50.  Of  truths  couched  undir  types. 
The  other  day  here  mentioned  is  that  which  hath 
been  four  times  before  insisted  upon.     See  Sec.  45. 
From  this  other  day,  which  David  mentioneth,  a 


question  may  be  moved,  whether  there  were  not  a  day, 
in  Joshua's  time,  and  before  his  time  also,  to  enter 
into  the  rest  that  David  afterward  calls  upon  people  to 
enter  into.  If  there  were  a  day  before,  why  doth  the 
apostle  so  much  urge  these  words,  afterwards,  and 
another,  after  David's  time  ? 

Ant.  The  main  scope  of  David,  and  of  the  apostle 
here  (for  both  were  of  the  same  mind,  and  aimed  at  the 
same  scope),  their  scope  was  to  shew  that  Joshua's  time 
was  not  the  only  day  wherein  rest  was  to  be  found  ; 
nor  that  rest  which  Joshua  gave  in  Canaan,  the  only 
rest  to  be  sought  after. 

The  day  for  seeking  the  rest  here  intended  began 
when  God  made  this  threatening  against  Satan,  but  pro- 
mise to  man,  '  It  shall  bruise  thy  head,'  Gen.  iii.  15. 
This  is  a  promise  of  conquest  over  Satan,  and  deliver- 
ance from  his  tyranny,  and  of  the  rest  here  intended 
following  thereupon. 

This  day  was  also  in  Moses  and  Joshua's  time  ;  and 
this  rest  was  typified  to  them  under  sundry  legal  riies 
and  types,  and  under  the  land  of  Canaan. 

Spiritual  and  celestial  things  were  comprised  under 
their  external  and  legal  types. 

Their  circumcision  was,  '  the  putting  oif  the  body 
of  the  sins  of  the  flesh,'  Col.  ii.  11.  '  They  were  all 
baptized  in  the  cloud,  and  in  the  sea.'  In  eating 
manna,  '  they  did  eat  the  same  spiritual  meat '  that  we 
do,  '  and  did  all  drink  the  same  spiritual  drink :  for 
they  drank  of  that  spiritual  rock,  which  was  Christ,' 
1  Cor.  X.  2,  3,  4.  Their  passover  did  typify  Chiist, 
1  Cor.  V.  7.  So  did  all  their  sacrifices,  Heb.  is.  9, 
10,  11.  The  blood  of  sprinkling  set  out  the  blood  of 
Christ,  which  cleanseth  from  all  sin,  Heb.  ix.  13,  14. 
1  John  i.  7.  The  legal  priesthood  was  a  type  of 
Christ's  priesthood,  Heb.  iv.  14.  The  tabernacle  set 
forth  heaven,  Heb.  viii.  2.  The  Son  of  man  was  lift 
up  before  them  in  the  brazen  serpent,  John  iii.  14,  15. 
Not  to  insist  on  other  particulars,  in  general  it  is  said, 
that  the  taberbacle,  and  the  things  therein,  was  '  a 
figure,'  namely,  of  spiritual  things,  Heb.  ix.  9,  and 
'  the  law  had  a  shadow  of  good  things  to  come,'  Heb. 
s.  1.  Of  particular  rites  it  is  said,  '  They  are  a  sha- 
dow of  things  to  come  :  but  the  body  is  Christ,'  Col. 
ii.  17. 

Spiritual  and  celestial  ti-uths  and  substances  were 
comprised  under  external  and  legal  types,  for  these 
ends. 

1.  To  shew  that  God,  being  a  Spirit,  delighteth  in 
things  spiritual,  John  iv.  24.  In  the  time  wherein 
legal  services  were  of  use,  they  were  detested  by  God 
in  three  cases. 

(1.)  When  they  were  performed  in  hypocrisy  and 
show  only.  In  this  respect  God  thus  upbraideth  the 
Israelites:  'This  people  drawnearmewith  their  mouth, 
and  with  their  lips  do  honour  me,  but  have  removed 
their  heart  far  from  me,'  Isa.  xxix.  13. 

(2.)  When  they  made  them  a  cloak  to  cover  over 
impiety  and  iniquity.      In  this  respect   saith  God, 


3H 


GOUGE  ON  HEBEEWS. 


[CUAI'.  IV. 


'  Your  new  moons,  and  your  appointed  feasts,  nij-  soul 
hateth.'  The  reason  thereof  is  thus  rendered,  '  Your 
hands  are  full  of  blood,'  Isa.  i.  14,  15.  The  like  is 
noted,  Jer.  vii.  9,  11;  Mat.  xxiii.  14. 

(3.)  When  people  rested  only  on  the  external  per- 
formance of  legal  riles,  and  expected  to  be  accepted 
for  those  outward  performances,  not  regarding  the  in- 
ward truth  and  substance.  In  this  respect  it  is  thus 
said  to  God,  '  Sacrifice  and  ofl'ering  thou  didst  not 
desire,'  Ps.  xl.  G,  etc.,  and  God  himself  saith,  '  I  will 
not  reprove  thee  for  thy  sacrifices,'  &c.,  Ps.  1.  8,  &c. 

2.  To  demonstrate  the  ground  of  saints'  faith : 
which  was  not  the  external  rites  that  they  performed, 
but  the  internal  truth  which  they  believed.  '  By  faith 
Abel  offered  uuto  God  a  more  excellent  sacrifice  than 
Cain,'  Heb.  xi.  4.  His  faith  had  an  eye  upon  Christ 
the  truth:  'not  simply  upon  the  sacrifice  that  was 
oS'ered.  Abraham  '  saw  Christ's  day,'  John  viii.  56. 
Moses  '  esteemed  the  reproach  of  Christ  great  riches,' 
Heb.  xi.  26,  so  as  he  suffered  reproach  for  Christ. 

Of  other  ends  why  the  legal  rites  had  their  spiritual 
truths,  see  Sec.  49. 

We  may  from  hence  infer,  that  the  believing  Jews 
did  not  rest  in  the  perrormance  of  outward  rites,  nor 
in  the  possession  of  Canaan,  nor  in  external  blessings, 
but  had  their  eye  upon  higher,  spiritual  and  heavenly 
matters. 

We  may  from  hence  gather,  that  it  is  pains  worth 
the  taking,  to  search  alter  the  spiritual,  evangelical, 
and  celestial  truths  that  were  comprised  unJer  their 
external  and  legal  rites.  By  this  means  may  we  in 
many  respects  come  to  discern  sundry  particular  bene- 
fits arising  out  of  those  truths,  which  it  may  be  we 
should  not  so  readily  discern  in  a  single,  simple  con- 
sideration of  the  truths  themselves. 

For  finding  out  the  truth  of  types,  observe  these  rules: 

1.  Bo  well  acquainted  with  the  prophets,  who  were 
expounders  of  the  law.  'A  prophet  will  tell  you,  that 
circumcision  intended  the  '  taking  away  of  the  foreskin 
of  the  heart,'  Jer.  iv.  4.  Another  will  tell  you,  that 
sacrifices  set  out  the  ofl'ering  of  Christ,  Ps.  xl.  G. 

2.  Observe  what  applications  in  the  New  Testament 
are  made  of  the  legal  rites  unto  their  several  truths. 
For  the  penmen  of  the  New  Testament  were  guided  by 
the  same  Spirit  that  Moses  was  ;  and  knew  what  was 
the  intendment  of  his  rites.  Thereby  wo  may  know, 
that  the  rite  of  not  breaking  a  bono  of  the  paschal 
lamb,  Exod.  xii.  4G,  did  pretigurethe  kind  of  Christ's 
death,  and  the  not  breaking  of  his  bones,  John  xix.  36. 
Other  types,  applied  to  their  truths  in  the  New  Testa- 
ment, are  set  down  lelbre  in  this  Section. 

3.  By  just  consequence  may  sundry  truths  bo  found  i 
out.  For  example,  from  this  ground,  that  the  high  ! 
priest  prefigured  Clirist,  we  may  by  consequence  infer, 
that  the  high  priest  appearing  before  God  for  the  people, 
and  bearing  their  names  in  his  breastplate,  did  pre- 
figure Christ's  appearing  before  God  for  us,  and  pre- 
senting us  by  name  unto  God,  Exod.  sxviii.  29.  Thus 


may  the  high  priest's  robes  and  ornaments  be  applied 
to  Christ. 

4.  A  perpetual  equity  will  lead  us  to  find  out  the 
truth  of  a  type  ;  as  the  equity  of  this,  that  prayer 
shall  ever  be  made  unto  God  in  the  name  of  Christ, 
shews  that  the  daily  ofl'ering  up  of  incense  did  typify 
as  much,  Mai.  i.  11. 

5.  A  fit  analogy  and  resemblance  of  a  type  with 
the  truth  :  as  Israel's  bondage  under  Pharaoh,  with 
our  spiritual  bondage  under  sin  ;  their  deliverance 
by  the  lied  Sea,  with  our  redemption  by  the  blood  of 
Christ ;  the  clouds  sheltering  tliem  from  the  parch- 
ing heat  of  the  sun,  with  Christ's  preserving  us  from 
the  wrath  of  God.     So  in  other  things. 

Sec.  51.  0/the  resolution  o/Heb.  iv.  7,  8. 

Ver.  7.  Again,  he  limileth  a  certain  day,  saying  in 
David,  To-day,  after  so  long  a  time  :  as  it  is  said,  To- 
day,  if  ye  luill  hear  Iiis  voice,  harden  iiot  your  hearts. 

8.  For  if  Jesus  had  given  ti'icm  rest,  then  would  he 
not  aflerwaids  have  sjiokcn  of  another  day. 

The  sum  of  these  two  verses  is  th^s  :  Canaan  is  not 
the  rest  to  be  rested  in.  This  is,  1,  proved,  ver.  7 ; 
2,  confirmed,  ver.  8. 

In  the  proof  is  set  down, 

1.  An  inference  on  that  which  went  before,  in  this 
adverb  Again. 

2.  The  substance  of  the  proof:  which  is,  1,  pro- 
pounded ;  2,  exemplified. 

In  the  proposition  there  is, 

1.  An  intimation  of  God's  prerogative. 

2.  A  manifestation  thereof. 
God's  prerogative  is  set  out, 

1.  By  his  act,  he  limileth. 

2.  By  the  object  thereof,  a  certain  day. 

The  manifestation  of  God's  prerogative  is  by  a 
divine  testimony. 

In  setting  down  the  testimony  is  noted, 

1.  The  penman  of  it;  or  the  place  of  Scripture, 
sayi7ig  j'js  David. 

2.  The  matter  of  it.     That  is, 

(1.)  Simply  considered,  in  this  word,  to-day. 
(2.)  Relatively  extended,  in  this  phrase,  ajter  so 
long  a  time. 

The  exemplification  of  the  point  is, 

1.  Generally  implied  in  this  phrase,  as  it  is  said. 

2.  Particuliirly  expressed,  in  these  words  of  Scrip- 
ture :  To-day,  if  ye  will  hear  his  voice,  harden  not  your 
hearts. 

Of  the  particular  branches  of  this  scripture,  see 
Chap.  iii.  ver.  7,  Sec.  76,  &c. 

The  confirmation  of  the  former  proof  is  in  the  8  h 
verse.    In  it  one  thing  is  granted ;  another  is  inferred. 

The  thing  granted  is,  that  Joshua  give  Israel  a  rest. 

Tlio  point  inferred  is,  that  that  rest  was  not  a  rest 
to  bo  rested  in. 

In  the  thing  granted  wo  may  distinguish  the  persons 
and  the  point.     The  persons  are, 


Ver.  9.] 


GOUGE  ON  HEBREWS. 


1.  The  donor,  Joshua  :  and  the  donees,  in  this  rehi- 
tive,  them,  under  whom  are  comprised  the  then  living 
Israelites. 

2.  The  point,  gift,  or  thing  given,  which  was  rest. 
In  setting  down  the  inference,  observe, 

1.  The  manner,  by  waj'  of  supposition,  if,  then. 

2.  The  matter,  which  contains  a  proof  of  the  point, 
that  Joshua  did  not  give  them  the  rest  to  be  rested 
in. 

The  proof  is  double  : 

1.  It  is  taken  from  this  circumstance  of  time, 
<ifterv}ard. 

2.  From  the  difference  of  time,  when  Joshua  gave 
Israel  rest,  and  David  inviteth  to  enter  into  a  rest. 
This  latter  is  another  day. 

Sec.  52.  Of  instiuclions  raised  out  of  Heb.  iv.  7,  8. 

I.  Proof  may  he  added  to  proof  for  confirnjation  of 
the  same  point.  This  is  implied  under  this  adverb, 
again.     See  Sec.  42. 

II.  God  sctteth  seasons.  This  is  the  intent  of  this 
word,  he  limiteth.     See  Sec.  43. 

III.  Times  are  not  known  to  man.  This  word  cer- 
tain is  not  certain  or  sure,  but  indefinite.    See  Sec  42. 

IV.  God  spake  hy  David.  This  phrase,  saying  in 
David,  hath  reference  to  God.     See  See.  44. 

V.  David  was  the  iienman  of  the  hook  of  Psalms. 
That  book  is  by  a  metonymy  called  David.  See 
Sec.  44. 

VI.  That  whereunto  we  are  invited  to  enter  into  long 
after,  must  needs  be  another  rest  than  that  which  was 
possi'SF.cd  long  before.  This  is  the  apostle's  argument. 
It  is  couched  in  this  phrase,  after  so  long  a  time.  See 
Sec.  45. 

VII.  There  is  hope  of  entering  while  the  day  con- 
tinues. This  is  the  main  end  of  pressing  this  word 
to  day.     See  Sac.  45. 

VIII.  Scripture  proofs  may  he  inculcated.  Four 
times  hath  this  proof,  '  To-day,  if  ye  will  hear,'  &c., 
been  insisted  upon.     See  See.  4G. 

Of  sundry  observations  gathered  out  of  these  words. 
To-day,  if  ye  tuill  hear,  &c.,  see  Chap.  iii.  Sec.  120. 

IX.  Joshua  was  IsraeVs  governor. 

X.  Canaan  luas  a  place  of  rest  to  Israel. 

XI.  Joshua  settled  Israel  in  Canaan. 

XII.  God's  work  is  ascribed  to  man. 

These  four  last  doctrines  are  taken  for  grant,  and 
made  the  ground  for  the  inference  following.  See 
Sec.  47,  48. 

XIII.  Canaan  tvas  not  the  rest  to  he  rested  in.  This 
is  the  main  point  which  the  apostle  here  proves.  See 
Sec.  49. 

XIV.  Scripture  circumstances  are  observable.  The 
principal  force  of  the  apostle's  argument  resteth  upon 
a  circumstance  of  time.  Because  David,  after  Joshua 
had  settled  Israel  in  Canaan,  spenketh  of  another  day, 
therefore  Joshua's  rest  was  not  a  rest  to  be  rested  in. 
In  another  place  the  apostle  draws  an  argument  from 


this  word  seed,  in  the  singular  number,  to  prove  that 
Christ  was  promised  to  Abraham,  Gal.  iii.  16. 

XV.  The  whole  Scripture  is  given  by  inspiration  of 
God,  2  Tim.  iii.  16.  We  may  not  therefore  think 
the  least  tittle  therein  to  be  in  vain. 

It  becomes  us,  in  this  respect,  to  be  the  more  ob- 
servant, not  only  of  the  general  intendment  and  main 
scope  of  a  place  of  Scripture,  but  also  of  the  manner 
of  setting  it  down,  and  of  other  circumstances  apper- 
taining thereunto. 

Sec.  53.  Of  setting  down  the  conclusion  of  a  dis- 
course. 

Ver.  9.  There  remaineth  therefore  a  rest  to  the  people 
of  God. 

This  verse  sets  down  the  conclusion  of  the  apostle's 
discourse  concerning  the  rest  of  the  Sabbath,  and  of 
the  land  of  Canaan,  both  which  he  had  proved,  by 
sundry  arguments,  not  to  be  the  rest  intended  by 
David.  Thereupon  he  inferreth  this  conclusion,  there 
remaineth  a  rest  :  that  is,  there  is  another  kind  of  rest 
for  God's  people  to  rest  in. 

This  concluding  particle  cioa,  therefore,  doth  ■  de- 
monstrate this  to  be  a  conclusion.  So  it  is  used,  Kom. 
viii.  1,  Gal.  iii.  7. 

This  conjunction  is  sometimes  used  by  way  of  in- 
terrogation, as  '  Shall  he  find  faith  '?'  Luke  xvili.  8  ; 
so  Acts  viii.  30.  Sometimes  for  confirmation  of  a 
point,  and  translated  no  doiilt,  and  truly ;  as  '  no 
doubt  the  kingdom  of  God  is  among  you,'  and  'truly 
ye  bear  witness,'  Luke  xi.  20,  48.  Sometimes  by  way 
of  addubitation  or  supposition,  and  translated  perhaps, 
Acts  viii.  22  ;  haply.  Acts  xvii.  27.  But  most  fre- 
quently it  is  used  by  way  of  inference,  and  translated 
then,  as  '  then  are  j-e  bastards,'  Heb.  xii.  8.  This  is 
in  a  manner  all  one,  as  here  in  my  text,  therefore. 

An  express  setting  down  of  a  conclusion  is  an 
especial  means  of  making  one's  mind  and  meaning 
clear.  It  shews  what  is  the  main  intendment,  and 
what  is  especially  to  be  observed. 

It  is  like  a  white  in  the  butt,  or  a  mark  to  such  as 
shoot  at  rovers,  to  direct  the  archer  in  drawing  his 
bow  and  shooting  out  his  arrow  ;  or  rather,  like  to 
the  lantern  in  the  admiral  ship,  which  directeth  all 
the  ships  in  the  navy. 

Thus  the  demonstration  of  the  main  conclusion 
gives  great  light  to  the  whole  discourse. 

Sec.  54.   Of  the  rest  to  he  laboured  after. 

That  which  is  here  inferred  is,  that  there  is  a  rest. 
The  Greek  word  6a.ZZarisij.hc,  here  translated  rest,  is 
nowhere  else  used  throughout  the  New  Testament, 
nor  in  any  other  Greek  author,  except  in  some  of  the 
Greek  fathers,  who  have  taken  it  from  this  place. 

The  notation  of  it  is  taken  from  an  Hebrew  word 
which  signifieth  rest,  and  soundeth  Sabbath.  See 
Sec.  31.  Hereupon  the  last  translators  have  thus 
turned  it  in  the  margin,  '  keeping  a  Sabbath  ;'  so  as 


GOUGE  OX  UEliKKW 


[ClIAP.  lY. 


tho  rest  here  inteniled  is  not  simply  a  lying,  sitting, 
or  standing  still,  without  doing  anything  at  all,  but  a 
ceasing  from  such  things  as  are  done  here  in  this 
world.  These  are  called  'our  own  works'  in  the 
next  Terse.  Of  the  heavenly  rest  here  intended,  sec 
Sees.  G,  8,  9. 

This  word  doth  fitly  set  forth  the  rest  that  is  to 
come  :  for  as  God,  who  rested  on  tho  Sabbath  from 
creating  new  creatures,  yet  did  other  works  of  provi- 
dence ;  and  as  God's  people  here  on  earth,  who  cease 
from  the  works  of  their  calling  on  Sabbath  days,  yet 
do  sundry  works  of  piety  and  mercy,  which  are  proper 
to  the  Sabbath  ;  so  in  heaven  the  glorified  saints,  who 
rest  from  the  works  of  this  world,  do  many  celestial 
works,  which  are  proper  to  that  place  and  time. 

These  works  are  excellent  and  glorious  in  their  kind. 
The  saints  there  have  sufHcient  ability  to  perform 
them  according  to  the  mind  of  their  Lord,  and  withal 
there  is  in  them  a  ready  willingness  and  forwardness 
to  put  out  their  ability,  and  that  to  the  utmost,  in  those 
works. 

Sec.  55.   Of  rest  in  licaven  from  Irouhles  on  earth. 

That  which  under  the  word  eaZZaric!;j,o;,  here  trans- 
lated rest,  the  apostle  doth  in  special  give  us  to  under- 
stand, is,  that  there  shall  be  a  freedom  from  everything 
that  is  toilsome  and  grievous  in  this  world.  The  wise 
man  in  Ecclcsiastes  dcclareth  how  full  of  outward 
molestations  and  inward  vexations  this  world  is,  and 
that  as  long  as  men  abide  therein.  Besides  the  many 
expressions  that  he  hath  of  the  vanity  of  the  things  of 
this  world  (sometimes,  in  way  of  aggravation,  doubling 
the  word,  and  adding  this  note  of  generality  all  unio  it, 
thus,  '  Vanity  of  vanity,  vanity  of  vanities,  all  is 
vanity,'  Eccles.  i.  2,  and  xii.  8)  ;  and  besides  the 
labours,  travails,  and  troubles  that  he  there  mentioneth 
ten  several  times,  he  useth  this  clause,  '  Vexation  of 
spirit.'  But  in  the  rest  here  mentioned,  '  they  rest 
from  their  labours,'  Rev.  xiv.  13  ;  and  '  all  tears  shall 
be  wiped  away  from  their  eyes,'  Rev.  xxi.  4 ;  under 
labours,  all  molestations  of  body  are  comprised  ;  and 
under  tears,  all  vexatious  of  spirit. 

Labours  and  troubles  are  not  the  things  whereunto 
God  hath  ordained  man,  as  unto  bis  ultimate  end. 
Jlan  by  sin  hath  pulled  them  upon  himself.  Sin  was 
the  cause  of  this  doom  upon  the  woman,  '  I  will 
greatly  multiply  thy  sorrow,'  &c  ;  and  of  this  upon  the 
man,  '  In  sorrow  shalt  thou  eat,'  Ac,  Gen.iii.  IG,  17. 
From  sin  proceeded  all  manner  of  evils,  even  evils  of 
punishment. 

Ohj.  The  Lord  himself  saith,  '  I  create  evil,'  Isa. 
xlv.  7.  Hereupon  a  prophet  maketh  this  inference, 
'  Shall  there  be  evil  in  a  city,  and  the  Lord  hath  not 
done  it  ? '  Amos  iii.  G. 

Ans.  By  eiil  in  those  and  other  like  places  the  just 
punishment  of  sin  is  intended.  That  God  is  said  to 
create,  and  do  in  these  respects  ;^ 

1.  God  ordained  that  sin  should  be  i)unishcd. 


2.  God  by  his  providence  ordereth  the  punishments 
which  are  inflicted  on  sin :  and  that  for  the  kind, 
measure,  and  continuance  thereof. 

3.  The  ministers  and  means  whereby  sinners  are 
punished,  are  appointed  and  sent  bj'  God. 

On  these  grounds  we  may  conclude,  that  God's 
people  shall  for  the  present  be  sufficiently  supported 
in  their  afflictions  ;  and  at  length  he  fully  freed  from 
all,  1  Cor.  x.  13. 

Upon  expectation  of  the  foresaid  freedom  and  rest, 
it  is  just  and  equal  both  diligently  to  work  the  work 
of  our  Lord  and  Master,  all  the  working  time  of  this 
our  pilgrimage  ;  and  also  patiently  to  endui-e  whatso- 
ever the  Lord  shall  be  pleased  to  lay  upon  us.  Christ 
hath  made  himself  a  worthy  pattern  herein :  '  I  must ' 
(saith  he)  '  work  the  works  of  him  that  sent  me,  while 
it  is  day,'  John  ix.  4.  And  '  Though  he  were  a  Son, 
yet  learned  he  obedience  by  the  things  which  he  suf- 
fered,' Heb.  v.  8 .  There  being  a  freedom  and  rest 
to  come,  Christ  had  an  eye  thereto,  Heb.  xii.  2.  So 
had  Moses,  Heb.  xi.  20. 

AVhen  we  are  pinched  or  grieved  with  any  work, 
travail,  trouble  or  affliction,  let  us  call  to  mind  and 
meditate  on  this  freedom  and  rest.  Mariners  pass 
over  many  boisterous  and  dangerous  seas,  in  hope  of 
attaining  to  a  quiet  haven.  Labourers  toil  all  the  day, 
in  hope  of  rest  at  night.  So  others  in  other  cases. 
Expectation  of  freedom,  rest  and  recompence,  upholds 
their  spirits ;  yet  they  may  fail  of  their  e;ipectation. 
But  they  for  whom  this  rest  is  prepared  shall  not  fail 
thereof.  What  then  should  we  not  do,  what  should 
we  not  endure,  in  hope  of  this  rest  ?  The  rather,  be- 
cause hope  thereof  is  certain  and  sure. 

If  the  joy,  honour,  and  glory  which  will  accompany 
this  rest  were  duly  weighed,  it  would  much  more  stir 
us  up  to  this  duty. 

Sec.  5G.   (>f  rest  to  come. 

Of  the  foresaid  rest,  it  is  here  said  that  urzoktiTiTai, 

it  remaineth.     The  same  word  is  here  used  that  was 

used  before,  ver.  G,  Sec.  37,  but  in  a  different  sense. 

There  it  was  used  impersonally :  here  it  is  governed 

by  a  nominative  case,  which  is  rest. 

Tho  verb  is  of  the  passive  voice,  and  may  word  for  _ 

word  be  thus  translated,  a  reft  is  Itfi.     But  in  our  ' 

English  the  active  interpretation  best  expresseth  the 

apostle's  meaning:  which  is,  that  the  rest  here  in- 
j  tended  is  reserved  for  us  hereafter  ;  it  is  not  here  to 
I   be  expected  while  we  live  in  this  world.     '  He  shall 

enter  into  peace,'  Isa.  Ivii.  2.  This  rest  shall  be, 
j   '  when  the  Lord  Jesus  shall  be  revealed  from  heaven,' 

2  Thes.  i.  17.     '  They  that  die  in  the  Lord  shall  rest 

from  their  labours,'  Rev.  xiv.  13. 
I        1.  This  world  is  not  a  fit  place,  nor  this  life  a  fit 
I   time,  to  enjoy  such  a  rest  as  is  reserved  in  heaven. 
1        2.  Rest  here  would  glue  our  hearts  too  much  to  this 
j   world,  and  make  us  say,  '  It  is  good  to  be  here,'  Mat. 
I  svii.  4.     It  would  slack  our  longiug  desire  after  Christ 


Ver.  10,] 


GOUGE  ON  HEBREWS. 


.317 


in  heaven.    Death  would  be  more  irksome,  and 
the  less  welcome. 

3.  There  would  be  no  proof  or  trial  of  onr  spiritual 
armour,  and  of  the  several  graces  of  God  bestowed  on 
us. 

4.  God's  providence,  prudence,  power,  mercy,  and 
other  like  properties,  could  not  be  so  well  discerned,  if 
here  we  enjoj'ed  that  rest. 

This  rest  being  to  come,  and  reserved  for  us,  it  will 
be  our  wisdom,  while  here  we  live,  to  prepare  for 
trouble,  and  to  address  ourselves  to  labour:  as  the 
soldiers  in  the  field,  and  as  the  labourers  in  the  day- 
time. 

Yet  withal  to  have  our  eye  upon  this  rest  to  come; 
that  thereby  we  may  be  the  more  encouraged  and  in- 
cited to  hold  out  to  the  end,  waiting  for  this  rest  that 
is  to  come. 

Sec.  57.   Of  God's  people,  to  whom  rest  is  reserved. 

The  persons  to  whom  the  celestial  rest  is  reserved, 
are  styled  '  the  people  of  God.'  The  Greek  noun 
Xaos,  translated  people,  may  have  a  notation  from  the 
verb  \dusi]i,frni,  that  siguifieth  to  eiijojj :  for  people 
are  such  as  enjoy  society  and  communion  one  with 
another. 

As  this  word  hath  reference  to  God,  it  implieth  such 
as  are  God's  confederates,  such  as  are  in  league  and 
covenant  with  him.  For  by  virtue  of  the  new  cove- 
nant, God  thus  saith  to  his  confederates,  '  I  will  be 
their  God,  and  they  shall  be  my  people,'  Jer.  xxxi.  33. 

This  people  of  God  are  such  as  God  hath  '  chosen 
to  salvation,'  2  Thes.  ii.  13;  whom  Christ  'hath 
redeemed  to  God  bv  his  blood,'  Rev.  v.  9,  and  whom 
the  Holy  Ghost  hath  sanctified,  Eom.  xv.  16.  This 
is  their  right,  and  thus  they  are  fitted  to  this  rest. 

By  virtue  of  this  relation  betwixt  God  and  them, 
God  takes  them  to  be  in  special  manner  '  a  peculiar 
people  to  himself,'  Deut.  xiv.  2,  1  Pet.  ii.  9,  and 
they  take  the  Lord  in  special  manner  to  be  their  God, 
Josh.  xxiv.  21. 

Both  these  are  to  the  life  thus  expressed,  in  relation 
to  God  and  Israel,  '  Thou  hast  avouched  the  Lord  to 
be  thy  God,  and  the  Lord  hath  avouched  thee  to  be 
his  peculiar  people,'  Deut.  xxvi.  17,  18.  Hereupon 
saith  the  Lord  to  them,  '  I  will  say.  It  is  my  people ; 
and  they  shall  say.  The  Lord  is  my  God,'  Zech.  xiii.  9. 

The  former  implies  a  great  dignity,  in  that  God 
vouchsafeth  to  take  us  to  be  his  peculiar  people.  The 
latter  a  boundon  duty,  whereby  we  tie  ourselves  to 
ciu-ry  ourselves  to  God  as  becomes  his  peculiar  people, 
who  have  taken  him  for  our  Lord. 

This  description  of  the  persons  is  sot  down  by  way 
of  restraint :  and  shews,  that  the  rest  here  spoken  of 
is  only  for  them.  None  but  God's  people  shall  par- 
take thereof.  In  this  respect  it  is  said  of  Jesus,  '  He 
shall  save  his  people  from  their  sins,'  Mat.  i.  21.  And 
he  is  '  the  Saviour  of  the  body,'  Eph.  v.  23.  Of  a 
righteous  man  it  is  said,  '  He  shall  enter  into  peace,' 


Isa.  Ivii.  2.  These  are  they  that  '  die  in  the  Lord, 
and  thereupon  '  rest  from  their  labours.'  Such  are 
they  of  whom  this  apostle  thus  saith,  '  We  which  have 
believed  do  enter  into  rest,'  ver.  8. 

This  is  further  manifest  by  the  contrary  end  of  such 
as  are  of  a  contrary  disposition.  '  To  them  who  by 
patient  continuance  in  well-doing  seek  for  glory,  &c., 
eternal  life  shall  be  given ;  but  unto  them  who  obey 
unrighteousness,  shall  be  indignation  and  wrath,'  Rom. 
ii.  7,  8.  The  like  is  noted,  2  Thes.  i.  9 ;  Mat.  xsv. 
41  ;  Luke  xvi.  23. 

The  ground  of  that  rest  which  the  former  sort  of 
people  have,  is  God's  free  grace  and  rich  mercy,  to- 
gether with  the  merit  of  Christ,  Luke  xii.  32,  1  Pet. 
i.  3,  19. 

The  ground  of  the  contrary  end  that  others  attain 
unto,  is  their  just  desert,  Rom.  \-i.  23. 

None  can  justly  rest  upon  attaining  this  rest,  till  he 
have  some  assurance  that  he  is  of  the  number  of  God's 
people :  justified  by  faith  (for  we  which  have  believed 
do  enter  into  rest,  ver.  3),  and  sanctified  by  the  Spirit; 
for  the  unrighteous  shall  not  inherit  the  kingdom  of 
God,  1  Cor.  vi.  9. 

Excellent  and  glorious  is  this  rest ;  but  not  fit  for 
every  one.  There  is  a  qualification  requu-ed  for  such 
as  enter  thereinto.  It  becomes  God's  people  to  take 
God  for  their  Lord,  and  accordingly  to  yield  all  holy 
obedience  unto  him.  If  through  infidelity  and  im- 
penitency  God  be  provoked  to  say  to  any,  '  Lo-ammi, 
ye  are  not  my  people,  Hos.  i.  9,  what  can  be  expected, 
but  that  God  should  swear  that  they  shall  not  enter 
into  his  rest,  as  he  did  to  the  Israelites  ?  Ps.  xcv.  11. 

Sec.  58.  Ofllie  inference  of  lite  10th  verso  upon  the 
9th. 

Ver.  10.  For  he  that  is  entered  into  his  rest,  he  also 
hath  ceased  from  his  own  uorhs,  as  God  did  from  his. 

In  this  verse  the  apostle  expressly  and"  distinctly 
declarcth,  what  that  excellent  rest  is,  whereof  he 
hath  spoken  so  much  before,  in  this  and  the  former 
chapter. 

He  purposely  describeth  it  to  shew  what,  that  is 
which  '  remaineth  for  God's  people  ;'  and  by  this  de- 
scription he  proveth  that  it  yet  rcwaineth,  and  is  not 
here  on  earth  possessed.  The  causal  particle  yas,  for, 
whereby  this  verse  is  inferred  upon  the  former,  sheweth 
that  it  is  inferred  as  a  proof  of  reason. 

The  reason  is  taken  from  the  dift'erent  estate  of 
God's  church  hero  in  this  world,  and  in  the  world  to 
come.  This  world  is  full  of  labour,  travail,  and  trouble 
(as  was  shewed  Sec.  55)  ;  but  in  the  world  to  come 
there  is  a  freedom  from  all  those.  Therefore  the  rest 
here  spoken  of  is  not  to  be  found  in  this  world,  but 
is  reserved  for  the  world  to  come. 

The  argument  is  grounded  upon  an  undeniable  prin- 
ciple, oft  inculcated  by  the  apostle  :  namely,  that  there 
is  a  rest  into  which  God's  people  shall  enter. 

The  argument  may  be  thus  framed. 


318 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


There  is  a  rest  to  be  entered  into  bere  or  here- 
after ; 

But  not  here ;  therefore  hereafter. 

Thus  it  reiiiainclh. 

The  description  of  the  rest  in  this  verse  proveth, 
that  it  cannot  be  entered  into  in  this  world.  Whence 
another  argument  may  thus  be  framed  : 

He  that  is  entered  into  bis  rest  hath  ceased  from 
his  own  works ; 

l^ut  no  man  in  this  world  ceaseth  from  his  own 
works  ; 

Therefore  no  man  in  this  world  entereth  into  his 
rest. 

Of  the  meaning  of  the  word  xardvavm;,  here 
translated  resi,  and  of  this  phrase,  iiaXOwv  vg,  enter 
into,  see  Chap.  iii.  11,  Sec.  116. 

This  relative,  aurcO,  his,  is  not  reciprocal,  as  if  it 
had  reference  to  him  that  entereth ;  but  it  bath  re- 
ference to  another,  namely,  to  God  ;  and  it  is  taken 
in  the  same  sense  that  it  is  taken  verse  1.  There  is 
a  like  word,  ai/roC,  consisting  of  the  very  same  letters, 
but  dift'crcnt  spirits,  used  in  this  verse,  which  is 
reciprocal,  and  for  distinction's  sake  translated  his  own. 
In  what  respect  the  heavenly  rest  here  intended  is 
ca'led  God's  rest,  see  rer.  1,  sec.  9. 

Some  apply  this  phrase  of  entering  into  his  rest 
unto  Christ,  and  to  his  resurrection  and  ascension  ; 
and  thence  infer  a  conformity  of  the  members  to  their 
head.  But  no  mention  being  heretofore  made  of 
Christ  in  the  apostle's  discourse  about  rest,  it  is  not 
probable  that  he  would  have  reference  to  Christ, 
without  naming  him. 

Others  apply  it  to  a  spiritual  rest.  But  that  rest 
is  only  a  beginning  of  a  rest.  It  cannot  be  the  full 
rest  here  intended.  It  is  therefore  most  proper  and 
pertinent  to  the  point  in  hand  to  refer  it  to  our 
heavenly  rest,  which  is  to  come. 

Sec.  59.  0/  the  iiorks  which  are  here  called  his  own 
worhs. 

For  finding  out  the  meaning  of  this  phrase,  sjya 
auToD,  his  onn  ivories,  we  must  consider  the  diflerence 
betwixt  saints  on  earth  and  in  heaven.  For  the  rest 
here  spoken  of  is  proper  to  saints,  who  are  God's 
people. 

Man  here  on  earth  maybe  considered  in  that  entire 
estate  wherein  God  at  first  made  him ;  and  also  in 
that  corrupt  estate  whereinto  he  fell. 

In  his  entire  estate  there  were  these  kind  of  works: 

1.  Such  as  tended  to  the  preservation  of  his  body, 
as  to  eat,  drink,  and  sleep.  God  gave  man  the  fruits 
of  the  earth  for  meat.  Gen.  i.  29.  And  Adam  slept. 
Gen.  ii.  21.  In  heaven  our  bodies  shall  need  no 
Buch  means  of  preservation. 

2.  Such  as  wore  of  use  for  increase  of  mankind. 
For  thus  saith  God,  '  Be  fruitful  and  multiply,'  Gen. 

.  28.     To  this  head  may  be  referred  all  works,  which 
by  virtue  of  relations,  as  betwixt  husband  and  wife, 


parents  and  children,  and  other  superiors  and  in- 
feriors, should  have  been  performed.  '  In  heaven 
they  neither  marry,  nor  are  given  in  marriage,  but 
are  as  the  angels,'  Mat.  xxii.  30. 

3.  Such  as  man  used  partly  for  obtaining  things 
needful  for  his  body,  and  partly  for  trial  of  his  obe- 
dience, as  diligence  in  bis  place  and  calling.  For 
God  put  man  into  the  garden  of  Eden,  to  dress  it, 
and  to  keep  it.  Gen.  ii.  1.5.  In  heaven  there  shall  bo 
no  such  labour. 

In  the  corrupt  estate  whereinto  man  fell,  we  may 
consider  sin  itself,  and  the  punishments  thereof. 

Here  on  earth  we  commit  innumerable  sins,  but  in 
heaven  we  are  freed  from  all.  Glorified  saints  are 
not  only  fully  justified,  but  also  perfectly  sanctified. 
The  church  there  is  holy,  and  without  blemish,  Eph. 
V.  27. 

The  punishments  of  our  sins  are  natural,  or  acci- 
dental. 

Natural,  are  all  manner  of  infirmities,  whether  of 
mind  or  body,  or  both. 

Of  mind,  as  anger,  fear,  care,  grief,  and  such  like. 

Of  body,  all  kind  of  labour,  toil,  wearisomeness, 
with  the  like. 

Accidental,  are  all  manner  of  miseries,  calamities, 
crosses,  losses,  pains,  torments,  and  finally  death  it- 
self Of  these  there  shall  be  none  in  heaven,  Rev. 
siv.  13,  and  xxi.  4. 

These,  and  other  works  like  unto  them,  are  said  to 
be  our  works,  in  these  respects: 

1.  We  do  them  in,  by,  and  of  ourselves. 

2.  They  come  originally  from  ourselves. 

3.  They  are  most  agreeable  to  our  nature,  mind, 
and  will. 

None  of  the  fore-mentioned  works  are  done  in 
heaven.  They  therefore  that  enter  into  God's  rest 
are  truly  and  properly  said  to  cease  from  them,  and  in 
that  respect  to  rest.     See  Sec.  55. 

The  verb,  xars'irauffs,  translated  cease,  is  the  very 
same  that  is  used  of  God's  forbearing  to  create  any 
new  creatures  on  the  seventh  day,  and  translated 
rested,  ver.  4.  From  that  verb  the  noun,  xard'rrajsi;, 
which  is  oft  translated  rest,  is  derived.  So  as  to 
cease  or  rest,  is  to  leave  ofl'  doing  such  things  as  one 
did  before.  This  is  that  aaZZa.rieij.ii,  rest,  or  keeping 
of  a  Sabbath,  mentioned  ver.  9,  sec.  54. 

This  is  a  point  of  singular  comfort ;  and  sufficient 
to  support  us  in  all  our  toils,  travails,  troubles,  cares, 
fears,  griefs,  sins,  and  efl'ects  thereof.  There  is  a  rest 
wherein  we  shall  cease  from  them  all. 

By  this  kind  of  rest  a  vast  difference  betwixt  earth 
and  heaven  is  manifested,  the  ultimate  end  of  God's 
people  is  demonstrated,  and  our  likeness  to  GoJ  is 
consummated.     In  this  rest,  God  is  all  in  all. 

Sec.  60.  Of  saints  ceasing  from  their  own  uorlcs,  as 
Pod  from  his. 

The  apostle,  to  express  his  mind  more  fully  about 


Ver.  10.] 


GOUGE  ON  HEBREWS. 


ceasing  from  one's  own  work,  giveth  instance  of  God's 
ceasing  from  bis.  Hereof  he  made  mention  before, 
ver.  4.  Tbere  we  sbewed  wbat  works  of  God  -were 
meant,  and  bow  God  ceased  fi-om  tbem.  See  Sec. 
31. 

This  note  of  resemblance,  £cmp,  as,  shewelb,  tbat 
this  instance  of  God  is  produced  as  an  illustration  of 
tbe  point.     Hereabout  tbree  tbings  are  observable : 

1.  Tbat  tbe  works  from  wbicb  God  ceased  were  his 
own.  Tbe  Greek  word  ';'i5;a,  translated  his  oiin,  is 
empbatical.  Indeed,  many  times  it  is  indefinitely 
translated  his,  as  here,  and  Mat.  xxii.  5.  Most  usually 
this  reciprocal  particle,  ouii,  is  added,  as  '  bis  own 
servants,'  Mat.  xsv.  14  ;  '  bis  own  clothes,'  Mark  v. 
20.  Sometimes  this  restrictive  adjective  proper  is 
added,  as  '  their  proper  tongue,'  Acts  i.  19.  '  His 
proper  gift,'  1  Cor.  vii.  7.  It  is  attributable  to  tbe 
one,  only-begotten,  proper  Son  of  God,  and  thus  trans- 
lated, '  bis  own  Son,"  Rom.  viii.  3'2.  Tbe  works  wbicb 
God  created  were  the  works  from  which  be  ceased, 
and  these  were  bis  own  proper  works. 

2.  Tbat  God  ceased  from  all  his  works.  Hereof 
see  Sec.  31  in  tbe  end. 

3.  Tbat  God  utterly  ceased  from  those  bis  works. 
He  never  returned  to  tbe  work  of  creation  agiiu. 

In  all  these  respects  shall  the  people  of  God  cease 
from  their  works  : 

1.  They  shall  cease  from  their  own  proper  works, 
even  from  their  sins,  which  are  most  properly  their 
own ;  and  from  all  the  effects  which  they  have  pro- 
duced. 

2.  They  shall  cease  from  all  manner  of  works,  which 
here  on  earth  they  did  and  endured. 

3.  They  shall  utterly  cease  from  all  such  works,  as 
cumbered  tbem  here  on  earth,  so  as  never  to  be  en- 
cumbered with  tbem  again. 

Thus  God's  people  cease  from  their  own  works,  as 
God  did  from  his. 

Besides,  as  God  in  ceasing  from  some  works,  namely, 
works  of  creation,  yet  continued  to  do  other  works, 
namely, Vorks  of  providence,  so  God's  people,  though 
they  cease  from  their  works  here  on  o.irtb,  .shall  have 
other  kind  of  works  wbicb  are  fitfor  tbe  place  where  they 
.shall  be,  therein  to  exercise  themselves.  See  Sec. 
54. 

Yet  further,  as  God  ceased  not  till  the  seventh  day 
(for  he  continued  to  work  all  the  six  days.Exod.xx.  11), 
so  saints  shall  not  cease  from  all  their  works  here  on 
earth.  Their  days  on  earth  are  working  days,  wherein 
they  do  works  of  necessity,  which  tend  to  the  preser- 
vation of  their  body  :  works  of  duty  to  God  and  man, 
and  works  of  corruption.  A  full  ceasing  from  all  these 
works  is  not  here  to  be  expected.  We  are  ei'joined 
to  do  the  works  of  onr  calbng,  Eccles.  is.  10,  John  ix. 
4  ;  and  those  works  also  needful  for  nature,  Eccles. 
V.  18.  Nature  itself  moveth  us  thereunto,  Epli.  v.  29, 
and  while  we  live  sin  will  retain  some  life  in  us,  tluiugb 
it  may  be  restrained  and  kept  down,  Rom.  vii.  18,  &c. 


Sin  remaining,  the  fruits  also  thereof  must  needs  re- 
main, as  travail,  trouble,  losses,  and  all  manner  of 
crosses.     Tbe  best  of  men  are  subject  hereunto. 

Surely  they  come»sbort  of  the  mark,  who  place  the 
rest  here  spoken  of  in  mortification  of  sin,  and  living 
to  God,  in  peace  of  conscience,  joy  in  tbe  holy  Ghost, 
and  such  like  works  of  tbe  Spirit.  I  will  not  deny 
that  these  are  first  fruits,  seals,  and  evidences  thereof. 
But  the  full  fruition  of  this  rest  cannot  be  on  earth. 

Sec.  61.  Of  the  resolution  and  observations  o/Heb. 
iv.  9,  10. 

Ver.  9.  There  remainelh  there/ore  a  rest  to  the  people 
of  God. 

10.  For  he  thai  is  entered  into  his  rest,  he  also  hath 
ceased  from  his  own  works,  as  God  did  from  his. 

The  sum  of  these  two  verses  is  in  two  words,  saints, 
rest. 

Here  is  in  particular  to  be  considered, 

1 .  The  inference,  in  this  word  therefore. 

2.  Tbe  substance,  which  is, 

1.  Propounded,  verse  9. 

2.  Exemplified,  verse  10. 
Rest  propounded  is  set  out, 

1.  By  an  intimation  of  the  time  when  it  is  to  be 
enjoyed,  in  this  word  there  remainelh. 

2.  A  restriction  of  tbe  persons  for  whom  it  is  re- 
served, the  people  of  God. 

Tbe  exemplification  is  set  forth  by  a  resemblance. 
Of  tbe  resemblance  there  are  two  parts  : 

1.  A  proposition. 

2.  A  reddition  or  application. 
In  the  proposition  there  is, 

1.  A  description  of  tbe  person. 

2.  An  exposition  of  the  point. 
Tbe  person  is  described, 

1.  By  his  act,  he  is  entered. 

2.  By  the  subject  whereinto  he  entered. 
That  subject  is  set  out, 

1.  By  the  kind,  rest. 

2.  By  the  author  his. 

In  the  exposition  there  is, 

1.  A  cessation,  or  leaving  off,  he  also  hath  ceased. 

2.  Tbe  matter  left  off,  /i(S  oicn  iforks. 
Of  tbe  teddition  there  are  two  parts  : 

1.  The  person  to  whom  the  resemblance  is  made, 
as  God. 

2.  Tiie  point  wherein  the  resemblance  consistoth, 
did  from  his. 

Doctrines. 

I.   The  conclusion  of  a  discourse  is  to  he  set  down. 

This  verso  is  the  conclusion  of  the  apostle's  discourse 

of  rest.     And  the  note  of  a  conclusion,  therefore,  is 

expressed.     See  Sec.  58. 

11.  There  is  a  rest.  This  is  here  taken  for  grant.  See 
Sec.  6. 

III.  That  full  rest  is  to  come.  This  word,  t'lere 
remainelh,  intends  as  much.     See  Sec.  56. 


S20 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


IV.  The  rest  to  come  is  as  a  Sahhath.  The  word 
nsod  by  the  apostle  intends  as  much.     See  Sec.  55. 

Y.  The  full  rest  I o  come  is  proper  to  God's  people. 
It  remaineth  to  them.     Sec  Sec.  47. 

VI.  Points  of  concernment  are  to  he  made  clear. 
For  this  end  is  this  tenth  verse  inferred  as  a  reason 
npon  the  former.     See  See.  58. 

VII.  The  rest  prepared  for  saints  is  God's.  In  re- 
ference to  God  it  is  styled  his.     See  Sec.  9. 

VIII.  Some  nhall  enter  into  God's  rest.  This  is  set 
down  as  a  granted  case,  in  these  words,  he  that  is  en- 
tered.    See  Sec.  39. 

IX.  Men  on  earth  hare  uoihs  of  their  aim.  See 
Sec.  59. 

X.  God's  rest  on  the  Sahbath  was  a  resemblance  of 
saints'  rest  in  heaven.  This  note  of  resemblance,  as, 
declares  as  much.     Sec.  GO. 

XI.  Saints  in  heaven  cease  from  their  zcorls  on  earth. 
So  much  is  here  directly  expressed.     See  Sec.  59. 

XII.  God  rested  from  all  his  worLs.     See  Sec.  31. 

XIII.  While  saints  are  here,  they  cease  not  from  their 
own  works,  as  God  ceased  not  in  the  six  davs.  See 
Sec.  GO. 

Sec.  G2.  Of  hcinif  like  to  God. 

Ver.  11.  Le!  us  labour  therefore  to  enter  into  that 
rest,  lest  any  tnan  fall  after  the  satne  examp'e  of  un- 
belief. 

This  verse  layeth  down  an  especial  use  to  be  made 
of  all  that  the  npostle  hath  delivered  about  the  rest 
before  mentioned. 

One  use  was  before  noted,  verse  1 ,  which  was  au 
admonition  to  fear,  lest  we  come  short  of  that  rest. 

The  other  use  is  an  exhortation  to  do  our  best  for 
attaining  thereunto.  This  relative  conjunction  oSk, 
therefore,  imports  as  much.  The  Greek  word  here 
used  is  the  very  same  that  was  used  ver.  1,  Sec.  2. 

It  may  have  either  a  remote  or  an  immediate  in- 
ference. 

The  remote  reference  is  to  all  that  hath  fonnerly 
been  delivered  of  the  reality  of  that  rest,  that  there 
is  indeed  such  a  rest,  verse  9.  Of  the  certainty  of  it. 
Sec.  24 ;  and  of  the  excellency  of  it,  that  it  is  God's  rest, 
verse  1,  Sec.  9. ;  and  that  it  brings  a  freedom  from 
all  labour  and  trouble,  verse  10,  Sees.  59,  GO.  There 
being  such  a  rest,  we  ought  therefore  to  endeavour 
after  it.     See  Sec.  C3. 

The  immediate  reference  is  to  the  last  clause  of 
the  former  verse,  whcrtin  God's  pattern  is  set  before    j 
us,  in  this  phrase,  '  As  God  did  from  his.'     God  hav- 
ing spent  six  dnys  in  creating  all  things,  rested  the 
seventh  day  from  nil  his  works.     Let  us  therefore,    i 
having  done  our  work  here,  labour  to  enter  into  his    I 
rest.  ! 

Thus  God's  practice  is  a  pattern  to  us.  It  is  set  ] 
down  in  the  law  as  a  pattern  for  us  to  work  in  the  j 
six  days,  and  rest  on  the  seventh,  Exod.  xx.  11.  J 
Here  it  is  propounded  as  a  motive  to  stir  us  up  to 


endeavour  after  a  rest,  that  we  may  be  like  God,  and 
rest  from  all  our  own  works,  as  he  did  from  his.  God 
rested  from  his  own  works,  therefore  let  us  labour  to 
enter  into  that  rest,  where  we  shall  cease  from  our 
own  works. 

By  this  it  appears,  that  saints  should  be  such  as 
God  is.  God  at  first  '  made  man  after  his  own  image,' 
Gen.  i.  27,  and  we  are  exhorted  to  be  '  I'enewed  after 
God's  image,'  Ephes.  iv.  23,  24,  Col.  iii.  10.  In 
general,  we  are  incited  to  be  followers  of  God,  Ephes. 
V.  1.  In  particular,  to  be  '  holy  as  he  is  holy,'  Levit. 
xix.  2,  1  Pet.  i.  15,  IG ;  to  do  good,  as  God  doth. 
Mat.  V.  45  ;  to  be  kind  and  merciful,  as  ho  is,  Luke 
vi.  35,  36 ;  to  love  as  God  doth,  1  John  iv.  11  ;  to 
forgive  one  another  as  God  doth,  Eph.  iv.  32  ;  yea, 
to  be  perfect  as  he  is,  Mat.  v.  28. 

1.  God's  pattern  is  the  most  perfect  that  can  be 
set  before  us ;  we  may  be  sure  not  to  err,  if  we  hold 
close  to  it. 

2.  It  is  the  best  and  most  honourable  pattern  we 
can  have. 

3.  It  is  the  safest ;  for  who  can  blame  us  for  imi- 
tating God  '? 

Obj.  God's  pattern  is  too  high  for  any  creature  to 
set  before  him. 

Alls.  For  clearing  this  point  we  must  distinguish 
betwixt  the  things  of  God.  There  are  incommunicable 
and  communicable  excellencies  in  God. 

Some  things  are  incommunicable  by  simple  impos- 
sibility, others  b}-  a  singular  prerogative. 

Of  the  former  sort  are  such  as  these:  eternity  with- 
out beginning,  infiniteness,  omnipotcncy,  all-suffi- 
ciency, ubiquity,  omniscience,  and  such  like ;  so  these 
acts,  to  create,  redeem,  work  miracles,  search  the 
heart,  and  such  like. 

The  things  which  God  reserveth  to  himself  as  sin- 
gular prerogatives  are  these : 

1.  To  forgive  sins,  Mark  li.  7. 

2.  To  judge  men's  final  estate,  Rom.  xiv.  10,  11. 

3.  To  take  revenge,  Deut.  xxxii.  35,  Rom.  xii.  19. 
All  these,  and  other  things  registered  in  Scripture, 

are  for  our  learning,  Rom.  xv.  4.  2  Tim.  iii.  16 ;  but 
some  things  arc  matters  of  faith  to  be  believed,  and 
some  things  patterns  for  our  imitation. 

To  know  what  things  of  God  are  pattems  to  us,  we 
must  compare  God's  practices  with  his  precepts. 
What  in  God's  word  is  enjoined  to  us  to  do,  if  God 
himself  do  the  like,  we  may,  we  ought  therein  to  imi- 
tate him.  Such  are  the  virtues  and  graces  before- 
mentioned. 

Behold  here  the  tender  respect  of  God  towards  us 
children  of  men.  Ho  hath  power  to  command  and 
exact  of  us  whatsoever  he  will ;  but,  as  a  father,  he 
gocth  before  us,  and  shews  that  he  requires  no  more 
of  ns  than  what  himself  doth. 

Who  can  now  think  that  to  be  any  way  unseemly 
for  him  which  seems  not  unseemly  to  God  ?  In  this 
case  thus  saith  Christ,  '  Ye  call  me  Master  and  Lord, 


Ver.  11.] 


GOUGE  ON  HEBREWS. 


321 


and  ye  say  well :  for  so  I  am.  If  I  tben,  your  Lord 
and  Master,  have  washed  your  feet,  ye  also  ought  to 
wash  one  another's  feet,'  John  xiii.  14. 

This  is  a  great  aggravation  of  their  pride  who  scorn 
purity,  meekness,  mercifulness,  holiness,  and  other 
like  excellencies,  as  God  in  his  own  example  com- 
mendeth  unto  us. 

Of  imitating  Christ,  see  Chap.  xiii.  13,  Sec.  132. 
Of  imitating  saints,  see  Chap.  xiii.  7,  Sec.  101. 

Sec.  63.   OJ  endeavourivri  ajter  rest  in  heaven. 

The  Greek  verb  ff-ouSaow.aEK,  thus  translated,  let  us 
labour,  is  derived  from  another  verb,  a-eu&M,  festino, 
that  signifietb  to  make  haste.  It  intendeth  an  endea- 
vour on  man's  part,  and  so  it  is  translated,  d'-ouddaa, 
2  Pet.  i.  15,  Eph.  iv.  3,  1  Thes.  ii.  17,  but  such  an 
endeavour  as  makes  a  man  forward  to  a  thing,  and  is 
accompanied  with  study,  labour,  and  diligence ;  an- 
swerably  it  is  translated,  as  ea-ou&asa,  '  I  was  forward 
to  do,'  Gal.  ii.  10  ;  '  studij  to  shew  thyself  approved,' 
2  Tim.  ii.  15  ;  'aire  dilif/eiice,'  2  Pet.  i.  10. 

This  word  then  compriseth  under  it  two  duties : 

1.  That  men  endeavour  after  the  foresaid  rest. 

2.  That  they  be  forward  and  diligent  in  their  en- 
deavour. 

The  general,  concerning  man's  endeavour  to  attain 
to  heaven,  where  this  rest  is  enjoyed,  is  much  pressed 
in  Scripture,  and  that  in  these  and  such  like  phrases : 
•  Lay  hold  on  eternal  life,'  1  Tim.  vi.  12  ;  '  Strive  to 
enter  in  at  the  strait  gate,'  Luke  xiii.  24  ;  '  Work  out 
your  salvation,'  Philip,  ii.  12.  The  apostle  makes 
himself  a  worthy  pattern  in  this  case,  where  he  saith, 
'  I  press  towards  the  mark,'  Philip,  iii.  14,  &c. 

Hereby  that  life,  reason,  grace,  and  ability  which 
God  anyway  giveth  is  manifested ;  and  God  would 
have  it  to  be  so.  When  Christ  put  life  into  the 
ruler's  daughter  that  was  dead,  he  said  unto  her, 
'  Maid,  arise,'  Luke  viii.  54;  and  to  Lazarus  he  said, 
'  Lazarus,  come  forth,'  John  xi.  43. 

Ol>).  Natural  men  are  dead  in  sin,  Eph.  ii.  1. 

Alls.  Man  may  be  considered  in  a  double  estate  : 
1,  natural;  2,  spiritual. 

In  his  natural  estate,  so  much  is  to  be  done  as  by 
a  natural  man  may  be. 

That  this  may  be  the  better  conceived,  I  will  exem- 
plify a  natural  man's  power  in  five  branches. 

1.  In  natural  acts  ;  as  to  move,  go,  stand,  sit,  eat, 
drink,  see,  hear,  smell,  taste,  touch. 

2.  In  civil  acts  aboiU  human  att'airs  ;  as  in  arts, 
sciences,  trades,  sundry  other  callings,  professions, 
and  offices  :  likewise  in  governing  kingdoms,  cities, 
corporations,  universities,  colleges,  schools,  and  fami- 
lies. Cain's  posterity  was  skilful  in  such  things,  Gen. 
iv.  20,  21.  The  Sidonians  were  skilful  about  timber, 
1  Kings  V.  6.  Saul,  that  was  but  a  natural  man,  had 
a  spirit  given  hira  fit  for  government,  1  Sam.  x.  9. 

3.  In  moral  virtues ;  as  justice,  temperance,  mercy, 
liberality,  &c.     In  reference  to  these  the  apostle  saith 


that  '  the  Gentiles  do  by  nature  the  things  contained 
in  the  law,'  Rom.  ii.  14. 

4.  In  ecclesiastical  matters,  which  tend  to  the  ex- 
ternal worship  of  God;  as  to  go  to  church,  hear  the 
word,  pray,  fast,  partake  of  the  sacraments,  read, 
search,  and  study  the  Scriptures,  preach  and  confer 
about  holy  matters.  Judas  (whom  Christ  styled  a 
devil,  John  vi.  70)  went  far  herein. 

5.  In  spiritual  matters,  by  resisting  the  Spirit,  and 
the  motions  thereof :  '  Ye  do  always  resist  the  Holy 
Ghost,'  saith  Stephen  to  such  Jews  as  were  uncii-- 
cumcised  in  heart.  Acts  vii.  51. 

According  to  the  aforesaid  power  in  men,  they  ought 
to  go  as  far  as  they  can ;  as  to  go  to  church,  to  attend 
upon  the  word,  to  forbear  wicked  acts  and  company. 
Though  none  of  those  gifts  be  supernatural,  none 
simply  preparatory  to  grace,  yet  if  a  natural  man  im- 
prove the  abilities  which  he  hath  to  his  best  advan- 
tage, God  will  not  leave  him,  but  give  him  more  and 
better  grace. 

As  for  spiritual  men,  who  are  quickened,  they  must 
stir  up  the  gift  of  God  which  is  in  them,  2  Tim.  i.  6. 

By  this  it  is  manifest  that  the  proper  cause  of  man's 
destruction  is  of  himself,  Hosea  xiii.  9.  None  that 
perish  do  what  they  can  to  be  saved. 

Behold  here  the  deceitfulness  of  most  men's  minds, 
and  their  folly  about  the  salvation  of  their  souls. 
They  are  careful  to  use  all  means  about  the  preserva- 
tion of  their  bodies,  but  put  ofi"  all  care  for  their 
souls,  according  to  this  cursed  proverb,  '  I  will  take 
care  for  my  body,  let  God  take  care  for  my  soul.' 
God  will  take  care  for  men's  souls  in  his  own  way 
and  course. 

Let  us  be  exhorted  to  put  out  our  ability  in  the 
things  of  eternal  life,  and  both  to  learn  what  on  our 
parts  is  to  be  performed,  and  also  to  put  in  practice 
what  we  shall  be  instructed  in  hereabouts. 

The  apostle  setteth  down  his  exhortation  in  the 
first  person  of  the  plural  number  thus,  ff-rouSaffw/isv, 
'  Let  us  labour,'  whereby  he  involveth  himself  among 
others,  and  incites,  with  others,  himself  to  duty. 
Hereof  see  Chap.  ii.  1,  Sec.  4. 

Sec.  G4.  Of  diliijence  in  mans  endeavour  for  attain- 
inij  to  rest. 

The  extent  of  man's  endeavour,  that  it  should  be 
with  diligence,  is  implied  in  these  words,  st\idij,  strire, 
and  labour,  mentioned  in  the  beginning  of  the  former 
section,  and  more  expressly  in  these  phrases,  '  Give 
all  diligence,'  2  Pet.  i.  5,  10,  '  Let  us  run  with  pa- 
tience,' Heb.  xii.  1.  David  professeth  as  much  in 
this  phrase,  '  I  will  run  the  way  of  thy  command- 
ments,' Ps.  cxix.  32 ;  and  the  church  in  this,  '  We 
will  run  after  thee,'  Cant.  i.  3  ;  and  the  apostle  in 
this,  '  I  press  toward  the  mark,'  Philip,  iii.  14. 

1.  The  excellency  of  the  object  set  before  us  should 
quicken  us  up  hereunto,  for  there  is  nothing  that  we 
can  endeavour  after  to  be  compared  unto  this  rest ; 


322 


GOUGE  ON  HEBKEWS. 


[Chap.  IV. 


not  the  glory,  honour,  wealth,  profits,  or  pleasures  of 
this  workl.  It  is  noted  of  Moses,  that,  in  comparison 
of  this  rccompence,  he  lightly  esteemed  the  honours, 
profits,  and  pleasures  of  Egspt,  Heb.  xi.  2-1-26. 

2.  The  necessity  of  attaining  this  rest  reqnireth 
our  best  diligence.  A  man  were  better  not  be,  or, 
having  a  being,  to  be  as  the  brute  beast,  whose  soul 
perisheth  with  his  body,  than,  having  an  immortal 
soul,  to  miss  of  this  rest.  Hereof  there  is  an  absolute 
necessity. 

3.  The  difficulty  of  attaining  hereunto  exacteth 
pains  and  labour.  That  which  Christ  saith  of  a  rich 
man  may  in  general  be  applied  to  every  man :  '  How 
hardly  shall  they  enter  into  the  kingdom  of  heaven,' 
Mark  x.  23  ;  '  The  righteous  are  scarcely  saved,'  that 
is,  not  without  much  difficulty,  1  Pet.  iv.  18.  A 
Christian's  course  is  resembled  to  a  battle,  2  Tim.  iv. 
7;  a  race,  Heb.  xii.  1  ;  a  journey,  Gen.  xlvii.  5  ;  a 
work,  John  iv.  34  ;  all  which  are  difficult  tasks,  and 
that  in  regard  of  our  own  weakness  and  manifest  im- 
pediments.   Diligence  must  be  used  in  difficult  matters. 

Let  us  therefore  put  out  our  best  strength,  as  the 
apostle  did,  Philip,  iii.  13,  11.  It  is  said,  that  '  in 
the  days  of  John  the  Baptist,  the  kingdom  of  heaven 
suffered  violence,  and  that  the  violent  took  it  by  force,' 
Mat.  xi.  12.  Those  phrases  set  out  men's  forward- 
ness and  earnestness  in  seeking  to  enter  into  the  king- 
dom of  heaven.  Assuredly  where  the  word  works 
kindly,  it  will  inflame  a  man  with  an  holy  zeal  after 
this  rest.  The  Spirit  that  accompanieth  the  word  is 
a  Spirit  of  fervour,  and  will  not  sutler  a  man  to  rest 
till  he  have  assurance  of  this  rest.  This,  therefore, 
is  a  matter  of  trial. 

Sec.  G5.   Of  the  exceUencij  of  saints   rest  in  heaven. 

The  preposition,  ilg,  translated  into,  is  doubled  ; 
for,  first,  it  is  compounded  with  the  verb,  ilcsXHuv,  enter, 
then  joined  with  the  noun,  e;';  Tiardrraxjai]/.  This 
shews  that  perseverance  must  be  added  to  our  diligent 
endeavour.  To  labour  to  enter  into  a  place,  is  to 
hold  out  and  persevere  in  the  use  of  means  till  we 
attain  unto  it,  and  have  possession  thereof.  See 
Chap.  iii.  11,  Sec.  IIG. 

Of  perseverance,  see  Chap.  iii.  G,  Sec.  G8,  &c. 

This  article  iy.ii\r,M,  that,  hath  reference  to  the  rest 
mentioned  ver.  0,  and  described  ver.  10. 

That  rest  is  the  full  rest,  which  bringeth  freedom 
from  all  labour  and  trouble  whereunto  we  are  subject 
in  this  world ;  a  rest  to  be  hereafter  enjoyed  in  heaven. 
See  Sees.  55,  5G. 

This  he  pointcth  at  to  quicken  up  their  endeavours 
the  more,  and  the  rather  to  stir  them  up  to  hold  out 
till  they  have  attained  this  rest. 

The  more  excellent  the  prize  is  that  is  set  before 
us,  the  more  care  must  be  taken  and  pains  used  for 
attaining  it,  and  the  more  constant  we  must  be  therein. 
The  greatness  of  the  reward  moved  Moses  to  '  esteem 
the  rebuke  of  Christ  greater  riches  than  the  treasures 


of  Egypt,'  Heb.  xi.  2G.  It  was  inexpressible  and  un- 
conceivable joy  that  moved  Christ  to  '  endure  the 
cross  and  despise  the  shame,'  Heb.  xii.  2.  Therefore 
the  apostle  puts  the  Hebrews  in  mind  of  '  a  tetter  and 
an  enduring  substance  in  heaven,'  when  they  suffered 
the  spoiling  of  their  goods,  Heb.  x.  85  ;  yea,  he  sets 
out  to  the  life  the  unparalleled  disparity  betwixt  the 
afflictions  here  endured,  and  the  glory  hereafter  to  be 
enjoyed,  2  Cor.  iv.  17. 

Commendable  in  this  respect  is  their  pains,  who 
endeavour  to  illustrate  the  glory  of  saints  reserved  for 
them  in  heaven.  Treatises  thereabouts  are  worth  the 
reading. 

It  will  be  our  wisdom  frequently  to  meditate,  and 
seriously  to  ponder  thereon. 

Sec.  66.  Of  circumspection  against  falling  away, 
nice  others,  throurjh  unbelief. 

To  enforce  the  foresaid  exhortation,  the  apostle 
addeth  the  danger  and  damage  that  is  like  to  follow 
upon  neglect  thereof. 

Of  this  word  na  /j,ri,  lest,  which  importeth  a  damage, 
see  Chap.  iii.  13,  Sec.  147.  It  is  a  word  of  caution, 
andimplieth  circumspection  about  preventing  apostasy. 
Hereof  see  Chap.  iii.  12,  Sec.  122. 

These  two  words,  any  man,  are  in  Greek  comprised 
under  one  small  particle,  r/;,  which  extendeth  the 
foresaid  circumspection  to  others,  as  well  as  to  one's 
self.     See  Chap.  iii.  12,  Sees.  123,  124. 

The  verb  •zicr,  (CTcro,  cndo),  translated  fall,  doth  oft 
set  out  a  great  and  utter  fall.  See  Chap.  iii.  17,  Sec.  168. 

Metaphorically,  this  word  is  applied  to  falling  from 
grace.  It  is  used  to  set  forth  the  Jews'  imiversal 
apostasy,  Rom.  xi.  22,  and  here  to  professors  depai't- 
ing  from  the  Christian  faith. 

Thus  Ibis  caution  presnpposeth  that  professors  may 
fall  awav,  and  prove  apostates.  See  Chap.  iii.  12, 
Sec.  131. 

The  Greek  noun  iiTobeiy/ia,  translated  example,  is 
a  compound.  The  simple  verb  diixvuta,  vel  iiixtv,u,i, 
ostendo,  signifieth  to  shew  or  declare,  as  where  the 
apostle  saith,  '  I  shew  you  a  more  excellent  way,' 
1  Cor.  xii.  31.  A  simple  noun,  iiryjxa,  thence  aris- 
eth,  which  signifieth  e-ramjile,  Judc  7. 

The  noun  here  used  is  compounded  of  that  simple 
noun,  and  a  preposition  i-6,  sid>,  which  signifieth 
under,  so  as  it  declareth  such  an  example  as  is  for 
another's  use,  which  we  call  a  pattern. 

The  compound  verb  v'rro&iixyu/j.i,  signifieth  to  shew 
beforehand,  or  forewarn,  Luke  xii.  5.  A  pattern  or 
example  doih  beforehand  shew  what  one  should  do  or 
not  do.  It  is  applied  to  types,  that  foreshowed  truths 
to  come,  Heb.  viii.  5. 

It  is  used  for  a  good  pattern,  John  iii.  15,  James 
V.  10,  and  also  for  an  ill  pattern,  as  here  and  2  Peter 
ii.  6. 

This  relative  phrase,  ew  r^  aCr-^T,  after  the  samt, 
hath  reference  to  the  Israelites  who  perished  in  the 


Ver.  12,  13.] 


GOUGE  ON  HEBREWS. 


323 


wilderness,  chap.  iii.  17,  18.  Thereby  he  would  have 
Christians  so  warned,  as  they  fall  not  into  the  same 
sin,  and  cause  the  like  judgment  to  fall  upon  them. 
See  Chap.  iii.  8,  Sees.  89,  90,  95. 

Their  particular  sin  is  here  said  to  be  unbelief. 
Of  the  Greek  word  avuhia,  so  translated,  see  Chap, 
iii.  18,  Sec.  171. 

By  this  it  appeareth,  that  unbelief  especially  keeps 
men  from  the  celestial  rest.  See  Chap.  iii.  12,  Sees. 
128,  129,  and  ver.  18,  Sec.  171. 

Sec.  67.  Of  the  resolution  and  observations  of  Heb. 
iv.  11. 

Ver.  11.  Let  us  labour  there/ore  to  enter  into  that 
rest,  lest  any  man  fall  after  the  same  example  of  im- 
heliif. 

The  sum  of  this  text  is,  man's  endeavour  after  rest. 

Herein  consider, 

1.  The  inference,  therefore. 

2.  The  substance. 

Of  the  substance  there  are  two  parts  : 

1.  An  Exhortation. 

2.  A  Prevention. 

In  the  exhortation,  observe  both  the  manner  and 
the  matter. 

The  manner  is  in  the  first  person  and  plural  number, 
let  us. 

The  matter  consisteth  of  an  act,  and  the  end  thereof. 

The  act  intendeth  an  endeavour  and  diligence 
therein,  labour. 

The  end  compriseth  another  act,  enter;  and  the 
subject-place,  into  that  rest. 

The  prevention  is, 

1.  Generally  intimated. 

2.  Particularly  exemphfied. 
In  the  intimation  observe, 

1.  A  caution,  in  this  particle  lest. 

2.  The  persons,  any  man. 

3.  The  kind  of  danger,  fall. 

In  the  exemplifications  are  hinted, 

1.  The  persons,  in  this  phrase,  after  the  same  ex- 
ample. 

2.  The  cause,  unbelief. 

Doctrines. 

I.  Saints  must  he  like  God.  The  immediate  infer- 
ence of  this  particle  of  reference,  therefore,  intends  f  s 
much.     See  Sec.  62. 

II.  Best  is  set  before  saints.  This  is  taken  for 
grant,  in  that  he  exhorts  us  to  enter  into  it.  See 
Sec.  6. 

III.  Men  t7iust  endeavour  after  rest.     See  Sec.  63. 

IV.  To  o}ir  endenrows  diliffencc  must  be  added. 
These  two  last  doctrines  arise  out  of  this  word  labour. 
See  Sec.  64. 

V.  hiliyence  must  he  foUoired  with  })erseverance.  We 
must  labour  till  we  enter  into  rest.     See  Sec.  65. 

VI.  The  more  excellent  the  prize  is,  the  yreater  must 
our  endeavour  be  after  it.     This  relative  particle  that, 


points  at  an  especial  rest,  and  thereby  he  quickens  ns 
up  to  labour  after  it.     See  Sec.  65. 

VII.  Caution  is  requisite  for  Christians.  This  is 
the  intendment  of  this  particle  lest.     See  Sec.  66. 

VIII.  Circumspection  must  be  extended  to  others. 
This  word  any  man.  hath  such  an  extent.     See  Sec.  66. 

IX.  Professors  may  fall  away.  This  caution,  lest 
any  fall,  implies  as  much.     See  Sec.  66. 

X.  What  befalls  some  may  befall  others.  This  is 
intended  under  this  phrase,  after  the  same  example. 
See  Sec.  66. 

XI.  Others'  harms  must  make  us  wary.  This  is 
the  intendment  of  hinting  God's  judgments  on  the 
Israelites.     See  Sec.  66. 

XII.  Unbelief  is  the  cause  of  apostacy.  Upon  this 
ground  he  here  maketh  mention  of  the  Israelites' 


Sec.  68.  Of  the  inference  of  the  Uth  and  13th 
verses  on  that  which  ivent  before. 

Ver.  12.  For  the  word  of  God  is  quick,  and  power- 
ful, and  sharper  than  any  two-edged  sword,  pierciny 
even  to  the  dividing  asunder  of  soul  and  spirit,  and  of 
the  joints  and  marrow,  and  is  a  discerner  of  the  tlwughts 
and  intents  of  the  heart. 

Ver.  13.  Neither  is  there  any  creature  that  is  not 
manifest  in  his  sight :  but  all  things  are  naked  ami 
ojjeued  unto  the  eyes  of  him  with  whom  we  have  to  do. 

These  two  verses  are  a  close  of  Christ's  prophetical 
function  ;  and,  as  the  first  particle,  yao,for,  importeth, 
they  lay  down  a  reason  of  that  which  was  former!/ 
delivered.  The  reason  is  taken  from  the  eflicacy  oi' 
the  word,  whereby  Christ  exerciscth  his  prophetical 
oflSce,  ver.  12,  and  from  the  piercing  Spirit  of  Christ, 
ver.  13. 

It  may  be  extended  to  the  apostle's  whole  discourse 
about  the  use  that  we  are  to  make  out  of  that  office 
of  Christ ;  thus,  we  must  hearken  to  Christ's  otiice, 
and  not  harden  our  hearts,  but  take  heed  of  departing 
from  the  living  God  ;  we  must  hold  the  beginning  of 
our  confidence,  and  labour  to  enter  into  the  rest  of 
the  Lord,  because  the  word  of  God  is  quick,  and 
because  we  have  to  do  with  an  all- seeing  eye. 

This  reason  also  may  have  .a  more  immediate  refer- 
ence to  the  last  clause  of  the  former  verse,  where  the 
example  of  the  Israelites  falling  in  the  wilderness  is 
set  down  as  a  warning  to  Christians,  lest  they  fall 
after  the  same  example.  This  admonition  is  enforced 
by  the  cflicacious  virtue  of  the  gospel,  which  will  dis- 
cover unbelievers. 

Both  these  inferences  do  evidently  demonstrate, 
that  God's  word  shall  not  return  void,  Isa.  Iv.  11. 
In  this  respect  the  apostle  thus  saith  of  the  gospel : 
'  We  are  unto  God  a  sweet  savour  of  Christ,  in  them 
that  are  saved,  and  in  them  that  perish.  To  the  one 
we  are  a  savour  of  death  unto  death  ;  and  to  the  other 
the  savour  of  life  unto  life,'  2  Cor.  ii.  15,  16. 

If  we  give  heed  to  God's  word,  we  shall  find  the 


324 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


comfort  and  benefit  of  it ;  but  if  we  turn  from  it,  and 
believe  it  not,  we  sball  foel  tbe  vongeance  of  it,  we 
shall  not  escape.  This,  therefore,  is  on  tbe  one  side 
a  matter  of  singular  comfort,  and  on  the  other  side  of 
horrible  tenor. 

Sec.  69.   Of  this  phrase,  '  the  word  of  God.' 

Some'  refer  that  which  is  comprised  under  this 
phrase,  o  /.6yo;  roZ  0foD,  the  word  of  God,  to  tlte  Son  of 
God.  It  cannot  be  denied  but  that  the  Son  of  God  is 
eet  forth  under  this  title,  '  the  Word,'  o  V.oyoi.  I 
find  five  particular  instances  hereof:  three  in  John 
i.  1,  a  fourth,  John  i.  14,  the  fifth,  1  John  v.  7.  I 
find  him  once  called,  6  Xo'yo;  r7,g  t,mc,  '  the  Word  of 
life,'  1  John  i.  1  ;  and  once  also,  6  Xo'yo;  roD  Qiou, 
'■  the  Word  of  God,'  Rev.  xix.  13.  All  these  titles 
were  used  hj-  one  and  the  same  author,  which  was  the 
apostle  John.  In  no  other  place  of  tbe  New  Testa- 
ment do  I  find  it  given  to  the  Son  of  God. 

Most  usually  is  this  title  ivurd  of  God  put  for  God's 
manifesting  bis  will  by  voice,  or  writing  in  sacred 
Scripture.  Thus  it  is  oft  used  in  this  epistle,  and 
styled,  as  here,  '  the  word  of  God,'  chap.  xiii.  7  ; 
0  r?;  «fX^'  '"''''  X«;ffr</D  Xoyog,  '  the  word  of  the  begin- 
ning,' or  doctrine  '  of  Christ,'  chap.  vi.  1  ;  6  >.6yo: 
Tr,i  a.y.ia,i,  '  the  word  preached,'  or  '  word  of  hearing,' 
chap.  iv.  2  ;  X^'yoc  dixaioavuri;,  '  the  word  of  righteous- 
ness,' chap.  V.  13  ;  o  y.oyo;  irajaxX^fttos,  '  the  word  of 
exhortation,'  or  '  consolation,'  chap.  xiii.  22. 

The  several  metaphors  whereby  the  power  of  the 
word  here  intended  is  set  out,  may  most  fitly  be 
applied  to  God's  word  preached,  which  the  apostle 
doth  thus  manifest  in  another  metaphor  :  '  The  wea- 
pons of  our  warfare  are  not  carnal,  but  mighty  through 
God,  to  the  pulling  down  of  strongholds,'  Sec,  2  Cur. 
X  G.  By  this  word  have  God's  people  in  all  ages  been 
called  to  enter  into  that  rest,  whereof  the  apostle  hath 
spoken  so  much  before. 

On  these  and  other  hke  grounds,  we  may  so  take 
the  word  in  this  place. 

The  foresaid  word  is  said  to  be  6  Xoyo;  roD  ©so-J, 
'  the  word  of  God,'  in  sundry  respects. 

1.  In  regard  of  the  aulhot  of  it,  which  is  God  : 
'  All  Scripture  is  given  by  inspiration  of  God,'  2  Tim. 
iii.  10. 

2.  In  regard  of  the  matter  of  it,  which  is  God's 
will.     By  the  word  God's  will  is  revealed  unto  us, 
both  concerning  the  good  which  ho  hath  determined    j 
for  us,  Epb.  i.  9,  and  also  concerning  the  duty  which 
he  requiruth  of  us,  2  Tim.  iii.  IG,  17. 

8.  In  regard  of  the  end,  which  is  in  general  the 
glory  of  God;  and,  in  particular,  the  manifestation 
of  '  the  manifold  wisdom  of  God,'  Eph.  iii.  10. 

4.  In  regard  of  the  ifficar;/  of  it.  For  it  is  '  tbe 
power  of  God  unto  salvation,'  llom.  i.  10. 

All  the  life,  viituc,  and  power  appropriated  to  the   | 

•  Ambros.  do  Fido  lib.  iv.  cap.  iii.  ;  Tbeoph)!.  in  loc  ; 
Lyran.  Cnjet.  Jun.  Ilcins.  ' 


word,  ariselh  from  this,  that  it  is  the  word  of  God. 
Wheresoever  mention  is  made  of  any  power  or  efii- 
cacy  of  the  word,  it  is  there  expressly,  or  by  necessary 
consequence,  applied  to  the  word  of  God.  No  creature 
hath  ability  to  put  such  life  and  virtue  into  his  word, 
as  is  here  spoken  of.  For,  tiihil  dat  quod  rion  hahet, 
no  creature  hath  it  in  itself,  therefore  it  caimot  con- 
vey or  give  it. 

Such  ministers  as  desire  to  work  upon  people  by 
their  word,  either  by  quickening  or  wounding,  by  com- 
forting or  beating  down,  must  be  sure  that  they  preach 
the  word  of  God.  Kot  a  man's  own  word,  nor  the 
word  of  other  men,  can  do  it.  What  was  the  reason 
that  there  was  such  an  alteration  wrought  in  people's 
hearts  by  the  ministry  of  John,  of  Christ,  of  the 
apostles,  and  not  by  the  ministry  of  the  Scribes  and 
Pharisees  ?  John,  Christ  and  his  apostles,  preached 
tbe  word  of  God.  The  Scribes  and  Pharisees  preached 
the  tradition  of  their  elders.  This  was  the  reason  of 
the  power  of  the  preaching  of  Luther,  and  other  re- 
formers of  our  religion,  more  than  of  friars ;  they 
preached  God's  word  ;  these,  popish  legends.  Among 
us,  the  more  purely  God's  word  is  preached,  the  more 
deeply  it  picrceth,  the  more  kindly  it  worketh.  Such 
sermons  as  are  stufi'ed  with  human  histories,  and 
philosophical  discour.ses,  may  tickle  the  ear,  but  work 
not  upon  the  heart  and  soul.  Tlie  apostle  renrlereth 
this  reason  of  the  eflicacy  of  God's  word  on  the  Thes- 
salonians,  they  received  it,  '  not  as  the  word  of  man  ; 
but  as  it  was  in  truth,  the  word  of  God,'  1  Thcss. 
ii.  13. 

Sec.  70.   Of  God's  word  being  quick  and  powerful. 

The  first  epithet  given  to  the  foresaid  word  of  God, 
is  thus  translated,  quick:  The  Greek  word  t,u>  pro- 
perly signifieth  liiing ;  so  doth  the  English  word  quick. 
In  which  sense  it  is  opposed  to  dead,  as  '  quick  and 
dead,'  Acts  ii.  42.  Thus  the  verb  to  quicken  signi- 
fieth to  give  life,  or  to  make  to  live,  according  to  the 
notation  of  tbe  Greek  compound,  Z,m'::oiiT\i,  vivificare. 
Thus  it  intends  a  perpetual  continuance  of  the  vigour 
of  the  word,  1  Pet.  i.  25.  Though  ministers  be  mortal, 
yet  the  word  ever  liveth,  Zech.  i.  5,  0.  The  participle 
of  the  present  tense,  lirinfi,  intiniateth  a  perpetuity. 

This  epithet  quick  implieth  also  a  stirring  virtue ; 
such  a  virtue  as  makes  another  t'uing  to  stir.  To 
express  this  emphasis,  our  former  English  translatcth 
it  /I'rc/i/.  Thus  do  our  last  English  translators  translate 
this  Greek  word  in  other  places,  ns  Acts  vii.  88,  1  Pet. 
i.  8,  and  ii.  5. 

That  is  said  to  be  quick  or  lively,  which  is  active, 
nimble,  and  forward  in  putting  out  that  vigour  or  vir- 
tue which  it  hath  :  as  quick-silver,  quick-fands,  quick- 
sighted,  quick-spirited.  On  the  other  side,  things  that 
have  lost  their  vigour  are  said  to  be  dead,  as  dead  ware. 

Two  especial  reasons  may  be  given  of  this  epithet 
attributed  to  the  word  : 

One,  to  shew  that  it  is  not  a  dead  seed,  but  living 


Ver.  12,  13.] 


GOUGE  OX  HEBREWS. 


325 


and  quick,  which  being  sown  in  man's  heart,  either 
groweth  and  sprouteth  forth  therein,  or  else  gnaweth 
and  e.iteth  np  the  soul  and  heart  of  man.  It  is  in  this 
respect  called,  'not  mortal  seed,  but  immortal,'  1  Pet.  i. 
23;  and  it  is  styled  '  the  word  of  life,'  Philip,  ii.  16. 

The  other  reason  is,  to  shew  the  effect  of  the  word. 
It  putteth  life  and  sense  into  such  as  are  dead  in  sin. 
It  either  begets  men  unto  God,  and  so  puts  into  them 
the  life  of  grace,  whereby  they  are  brought  to  the  life 
of  glory,  James  i.  18,  John  v.  25,  or  else  it  putteth  so 
much  life  into  their  seared  conscience,  as  they  shall 
sensibly  feel  the  wrath  and  vengeance  of  God  against 
them  for  their  contempt;  as  Judas  did,  when  be  laid 
violent  hands  upon  himself,  Mat.  xxvii.  4,  5,  Acts  i. 
17,  18. 

To  express  this  latter  effect  more  to  the  full,  the 
apostle  addeth  this  other  epithet,  poirerful.  The  Greek 
word  e\/!§yr,g,  so  translated,  is  a  compound,  which  im- 
plieth  a  working  virtue. 

The  simple  noun  layot  signifieth  uork.  The  pro- 
position h,  in. 

The  compound,  i«oy-,j;,  a  thing  in  work,  operative, 
effectual.  It  is  opposed  to  that  which  is  idle,  or  un- 
useful,  ocicyog,  contrade  acyo;,  Mat.  xx.  3,  6. 

The  word  here  used  in  this  text  is  translated  effec- 
tual, 1  Cor.  xvi.  9,  Philem.  6. 

As  the  former  epithet  quick  implied  that  the  word 
of  God  was  not  a  dead  letter,  so  tlais,  that  it  is  not  an 
idle  or  vain  word,  without  fruit,  but  effectual,  and 
performeth  that  whereunto  it  is  appointed  :  whether 
it  be  to  fasten'  or  harden,  to  raise  up  or  cast  down,  to 
justify  or  condemn,  to  comfort  or  terrify.  It  is  hke 
a  fire,  to  soften  wax  and  to  harden  clay. 

On  the  one  side,  it  is  said  to  quicken,  Ps.  cxix.  50, 
to  beget,  James  i.  18,  to  convert  souls, ^  Ps.  six.  7, 
and  to  save  souls,  James,  i.  21. 

On  the  other  side,  it  is  said  to  be  like  '  an  hammer 
that  breaketh  the  rock  in  pieces,'  Jer.  xxiii.  29.  It  is 
also  said  to  '  cast  down  imaginations,  and  every  high 
thing  that  exalteth  itself  against  the  knowledge  of  God,' 
2  Cor.  X.  5. 

The  foresaid  word  of  God  is  quick  and  powerful, 
because  it  is  the  word  of  him  that  hath  life  in  himself, 
John  V.  26,  and  hath  power  to  work  as  it  pleaseth 
him  or  others.     See  Sec.  69. 

OhJ.  It  doth  not  work  on  all,  or  some,  for  many 
hear  it,  and  are  nothing  moved  thereby. 

Ans.  1.  Either  it  entercth  not  into  such,  but  is  like 
the  seed  that  was  sown  in  the  pathway.  Mat.  xiii.  4, 
19,  or  it  is  choked,  when  it  enters  with  some  worldly 
lusts  or  cares,  as  the  word  that  was  sown  amongst 
thorns.  Mat.  xiii.  7,  22. 

2.  It  is  sufficient  for  proof  of  the  point,  that  it 
works  upon  some  ;  for  thereby  it  appears,  that  there 
is  life  and  power  in  the  word,  because  it  works  on  any 
at  all.  If  there  were  no  life  or  power,  it  could  not 
work  on  any. 

'  Qu.  '  soften  '? — Ed. 


3.  Though  it  put  not  spiritual  life  into  the  sonl  of 
some  men,  yet  it  may  pierce  through  the  brawn  of 
men's  hard  hearts  to  the  quick.  It  may  rub  off  the 
skin,  and  make  them  sensible  of  smart;  it  may  make 
them  tremble,  as  Felix  did,  Acts  xxiv.  25,  or  fret  and 
rage,  as  the  Jews  did.  Acts  vii.  54 

4.  Though  here  in  this  woi  Id  it  work  nothing  at  all, 
yet  it  may  work  thoroughly  upon  them  at  the  day  of 
judgment,  Kev.  vi.  15,  16. 

Use  1.  This  is  a  strong  inducement  to  us  ministers, 
to  be  diligent  and  faithful  in  preaching  this  word, 
which  is  so  quick  and  powerful.  We  may  be  sure  that 
our  lahom-  shall  not  be  in  vain  in  the  Lord.  The 
apostle  gave  thanks  unto  God,  in  this  respect,  2  Cor. 
ii.  14,  15. 

2.  This  is  a  forcible  incitation  to  people  to  attend 
upon  the  ministry  of  this  word.  '  Hear,  and  your  soula 
shall  live,'  Isa.  Iv.  3.  Is  life  to  be  desired  ?  Then  use 
the  means  whereby  it  may  be  attained.  When  Christ 
had  told  the  woman  of  Samaria,  that  he  could  give  her 
living  water  to  drink,  such  water  as  should  make  her 
never  thirst  again,  she  replies,  '  Sir,  give  me  this 
water,'  John  iv.  10,  14,  15.  Behold,  the  word  of  God 
is  such  water.  Attend  upon  it,  to  get  life  and  to  pre- 
serve life.  '  As  new  born  babes,  desire  the  sincere  milk 
of  the  word,  that  ye  may  gi'ow  thereby,'  1  Pet.  ii.  2. 

3.  As  we  come  ourselves,  so  let  us  bring  others  to 
the  word.  The  foresaid  woman  of  Samaria,  discerning 
Christ  to  be  he  that  was  promised,  went  into  the  citj', 
and  saith  unto  the  men, '  Is  not  this  the  Christ '?'  John 
iv.  28,  29.  Though  they  whom  thou  seckest  to  bring 
be  yet  dead  in  their  sins,  yet  bring  them,  for  this 
word  hath  a  quickening  virtue. 

4.  Ye  that  come  unto  the  word,  take  heed  how  ye 
hear,  Luke  viii.  18.  For  it  is  impossible  that  this 
word  should  be  preached  in  vain.  It  is  quick  and 
powerful.  It  will  soften  or  harden.  You  cannot  make 
it  altogether  fruitless.  Every  sermon  that  you  hear, 
will  either  bring  you  nearer  to  heaven,  or  put  you  off 
further  from  it. 

5.  AVhat  thanks  are  we  to  give  unto  God  for  this 
evidence  of  his  goodness  to  us,  in  vouchsafing  a  means 
so  quick  and  powerful.  We  especially  are  bound  in 
this  case  to  praise  God,  on  whom  it  worketh  kindly, 
in  convincing  our  judgment,  in  persuading  our  hearts, 
in  subduing  our  corruptions,  in  altering  our  disposition, 
making  lambs  of  lions,  Isa.  xi.  6. 


il's  resemblance  to  a  two-edged 


Sec.  71.  Of  the 
su-onl. 

What  the  apostle  had  simply  set  down  concerning 
the  efficacy  of  the  word  of  God,  he  proceedeth  to 
amplify  comparatively.  His  comparison  is  taken  from 
a  sword. 

A  good  sword  useth  to  be  made  of  hard  steel,  which 
of  all  metals  may  be  made  the  sharpest,  whereby  it 
pierceth  the  more  speedily  ;  and  being  long  and  thin, 
the  more  deeply. 


• 


326 


OOUOE  ON  HEBREWS. 


[Chap.  IV. 


The  Greek  noun  /Muyai^a,  f/laditis,  is  derived, 
from  a  verb,  iLu.yjiiJ.ai,  puijiio,  that  signifieth  io  fight, 
James  iv.  2.  For  a  sword  is  the  most  usual  instru- 
ment wherewith  men  fight.  By  it  Ihc.y  may  defend 
themselves,  and  annoy  their  enemies.  For  both  these 
ends  did  Peter  draw  his  sword,  John  xviii.  10. 

Every  soldier  therefore  hath  his  sword,  beside  the 
oilier  warlike  instruments  which  he  useth  ;  and  most 
gentlemen  use  (o  put  on  theii-  sword  when  they  go 
abroad,  and  that  for  defence  and  offence,  as  occasion 
is  offered.  There_i8  no  other  instrument  more  fit  for 
both  those  uses. 

Magistrates  also  use  to  have  a  sword  carried  before 
them,  as  a  sign  of  that  authority  and  power  which  they 
have  to  punibh  malefactors,  to  keep  their  people  in 
awe,  and  to  preserve  peace.  Hereunto  the  apostle 
alludes  in  this  phrase,  '  He  beareth  not  the  sword  in 
vain,'  Rom.  xiii.  4.  By  the  sword  he  means  especially 
power  of  punishing,  and  that  with  the  sword,  even  to 
death. 

The  sword  is  a  mortal  weapon  ;  any  limb,  even  the 
head  itself,  may  be  cut  off"  thereby ;  or  the  body  and 
the  heart  soon  thrust  through. 

In  all  ages  more  have  been  slain  by  the  sword  than 
by  anj-  other  instrument,  therefore  in  Hebrew  the  same 
word  3in,  i/hnliiis,  desolatio,  that  is  used  for  a  suvrd, 
signifieth  all  destruction.  This  phrase,  to  '  slay  with 
the  sword,'  is  frequent  in  Scripture,  1  Kings  xix.  10  ; 
Heb.  xi.  37. 

Fitly,  therefore,  is  the  word  of  God  resembled  to  a 
sword.  Nothing  more  destroyeth  errors,  heresies, 
blasphemies,  all  manner  of  con-nptions  and  enormities, 
than  the  word  of  God. 

To  add  emphasis  to  this  metaphor,  the  apostle 
f.tyleth  it,  '  a  two-edged  sword  ;'  in  Greek  diaro/^oi,  '  a 
two-mouthed  sword.'  In  Hebrew,  mouth  is  attributed 
to  a  sword,  3"in  ''D,  which  wo  in  English  call  the  edge, 
because,  as  a  mouth,  especially  of  a  ravenous  beast  or 
fish,  devoureth  that  which  entereth  into  it,  so  a  sword 
destroyeth  such  as  are  struck  therewith. 

The  other  two  learned  languages,  Greek  and  Latin, 
imitate  the  Hebrew  herein,  orb/ji,a  fiayal^ag,  Luke  xxi. 
24,  OS  glad  a. 

In  reference  to  this  metaphor,  a  sword  is  said  to 
devour,  3"in  73N,  gladius  edit  sen  devorat,  2  Sam.  ii. 
2G,  and  xi.  25. 

Now  there  are  some  swords  which  have  two  edges,  or 
edges  on  both  sides,  and  these  arc  called  nvS'S  3"in, 
iioTofioi  jj.aya.i^a,  two-mouthed  or  two-edged  swords  ; 
they  devour  or  cut  on  both  sides,  Ps.  cxlix.  G;  llev.  i.  IG. 

It  appears  that  the  two-edged  swords  used  of  all 
swords  to  bo  the  sharpest,  for  this  epithet  sharii  is 
frequently  attributed  to  a  two-edged  sword,  Rev.  i. 
IG,  and  ii.  12. 

The  positive,  ro.aof,  of  the  comparative,  ro/iunso:, 
translated  sharper,  is  derived  from  a  verb,  r'e/j.iu,  scco, 
that  signifeth  to  cut ;  so  as  it  implieth  such  a  sharp- 
ness as  cultoth  and  piorceth. 


The  comparative  is  here  used  to  shew  that  the  thing 
compared,  which  is  the  word  of  God,  far  excccdeth 
in  the  sharpness  and  piercing  power  which  it  hath, 
the  two-edged  sword  whereunto  it  is  here  resembled. 
And  because  some  swords  are  sharper  than  others,  he 
inserteth  this  particle,  ■Trdcav,  aiuj  or  cirnj,  whereby 
he  implieth  that  there  never  was,  nor  can  be,  any  two- 
edged  sword  so  sharp  as  the  word. 

There  is  included  in  this  comparison  a  gradation  of 
four  steps. 

1.  The  word  is  sharjj. 

2.  It  is  sharper  than  a  sword. 

3.  It  is  sharper  than  a  tuo-edged  sword. 

4.  It  is  sharper  than  ang  two-edged  sword. 
This  resemblance  of  the  word  to  a  sword,  and  this 

manner  of  expressing  it,  '  sharper  than  any  two-edged 
sword,'  is  added  in  sundry  respects. 

1.  In  general,  for  illustration  of  the  point,  resem- 
blances being  taken  from  things  sensible,  with  which 
we  are  well  acquainted,  the  virtue  and  efficacy  whereof 
we  well  know,  doth  much  illustrate  and  clearly  set  out 
the  spiritual  mystery  that  is  resembled  thereunto.  To 
this  end  tend  our  sacraments. 

2.  In  particular,  for  demonstration  of  the  manifold 
uses  of  the  word,  which  are  such  as  these  : 

(1.)  As  a  two-edged  sword,  so  the  word  hath  two 
sides  or  two  parts,  the  law  and  the  gospel :  the  law  is 
one  edge,  to  slay  the  impenitent  sinner ;  the  gospel  an- 
other, to  slay  sin  in  the  believer. 

(2.)  As  a  two-edged  sword  cuts  which  way  soever  it 
be  turned,  so  the  word  of  God.     The  word  works  in  i 

the  godly  and  the  ungodly.  The  promises  and  the 
threatenings  thereof  do  all  work,  apply  it  to  the  mind 
or  heart,  to  opinion,  atfoction  or  action,  to  civil  or 
ecclesiastical  matters. 

(8.)  As  with  a  two-edged  sword  a  man  may  defend 
and  offend,  so  with  the  word.  Verity  and  vii-tue  may 
be  maintained  and  defended,  and  error  and  every  enor- 
mity may  be  refelled  and  repelled.  See  The  ]Vhole 
Armour  of  God,  treat.  2.  part  8.  Of  the  word  of  God, 
Sees.  4,  5,  11. 

From  this  metaphor  learn  these  lessons  : 

1.  Take  heed  of  opposing  against  the  word,  or 
hindering  ministers  from  preaching  it.  It  is  the  ensign 
of  Christ's  regiment,  it  is  the  sword  that  is  carried 
before  him.  Will  a  magistrate  endure  such  as  strike 
down  the  sword  that  is  borne  before  him,  and  thrust 
the  sword-bearer  out  of  his  place  ?  Woe  to  them  that 
have  any  hand  in  opposing  or  interrupting  the  govern- 
ment of  Christ ! 

2.  Slight  not  God's  word,  as  if  it  were  a  blunt  thing, 
which  could  neither  cut  nor  pierce.  '  It  is  sharper 
than  any  two-edged  sword.'  The  sword  of  Elisha,  which  , 
was  God's  word  in  his  mouth,  slew  those  that  escaped 
the  sword  of  Hazael  and  Jehu,  who  were  both  mighty 
princes,  1  Kings  xix.  17.  '  I  have  hewed  them  by 
the  prophets ;  1  have  slain  them  by  the  words  of  my 
mouth,'  saith  the  Lord,  Hosea  vi.  5.     It  was  in  re- 


Ver.  ]2,  13.] 


GOUGE  ON  HEBREWS. 


327 


ference  to  the  word  of  God,  tbat  the  Lord  said  thus  to 
his  prophet,  '  See,  I  have  this  day  set  thee  over  the  na- 
tions, and  over  the  kingdoms,  to  root  out,  and  to  pull 
down,  and  to  destroy,' &c.,  Jer.  i.  10.  It  was  in  refer- 
ence to  God's  word  that  it  is  said  of  Christ,  '  He  shall 
smite  the  earth  with  the  rod  of  his  mouth,  and  with  the 
breath  of  his  lips  shall  he  slay  the  wicked,'  Isa.  xi.  4. 
Well  therefore  might  the  apostle  say,  that  it  is 
'  sharper  than  any  two-edged  sword.'  It  is  not  safe 
for  children,  such  as  we  are  in  spiritual  matters,  to 
dally  with  such  a  sharp  two-edged  weapon  as  the 
word  is.  Slighting  God's  word  hath  been  the  cause  of 
severe  judgments,  1  Sam.  ii.  25  ;  2  Kings  svii.  14  ; 
2  Chron.  xrxvi.  16. 

3.  Apply  God's  word  to  thy  sins.  It  is  a  sword 
whereby  thou  mayest  cut  them  down.  As  ministers 
in  their  ministry  must  do  this  to  others,  so  every  one 
to  himself.  Against  profaneness,  apply  Heb.  xii. 
16  ;  against  hyprocisy.  Mat.  xxiv.  51  ;  against  swear- 
ing, Jer.  xxiii.  10  ;  against  unmercifulness,  James  ii. 
13;  against  whoremongers  and  adulterers,  Heb.  siii. 
4  ;  against  bars.  Rev.  xxi.  8.     So  in  other  cases. 

4.  Let  all  evil  doers  fear.  This  sword  of  the  word,  of 
all  other  swords,  shall  not  be  borne  in  vain,  Rom.  xiii. 
4.  This  sword  pricked  the  Jews  in  their  heart.  Acts 
ii.  32.  This  made  Felix  tremble.  Acts  xxiv.  25. 
This  struck  Ananias  and  Sapphira  stark  dead.  Acts  v.  5 . 
Though  these  were  extraordinary  judgments,  and  do 
not  ordinarily  fall  out,  yet  assuredly  the  souls  of  evil 
doers  are  ordinarily  struck  dead  therewith. 

5.  Make  use  of  both  edges  of  the  word,  because  it 
is  a  two-edged  sword.  Make  use  of  the  law  and  of 
the  gospel  for  slaying  thy  corruptions. 

6.  Have  this  sword  always  in  a  readiness,  as  gentle- 
men use  to  have  their  swords.  Have  the  word  of  God 
in  readiness  to  defend  thyself  against  all  manner  of 
assaults,  and  also  to  repel  and  drive  away  thy  spiritual 
enemies. 

7.  Let  them  who  are  in  authority  lift  up  this  sword 
of  the  word  of  God  in  all  places  where  they  have 
authority,  for  suppressing  evil  doers,  and  encourag- 
ing them  that  do  well,  Rom.  xiii.  4. 

Sec.  72.   OJ  the  word  a  spiritual  sword. 

The  apostle,  to  make  good  what  he  had  said  of  the 
sharpness  of  the  word,  namely,  that  it  is  '  sharper  than 
any  two-edged  sword,'  setteth  down  an  induction  of 
sundry  powerful  effects,  which  are  such  as  cannot  be 
effected  by  any  material  sword.  No  material  sword 
can  'pierce  to  the  dividing  asunder  of  soul  and 
spirit,'  &c.,  but  the  word  can  so  far  pierce,  therefore 
no  material  sword  is  so  shai-p  as  the  word. 

If  we  well  observe  the  kinds  of  effects  produced,  wo 
shall  find  them  all  to  bo  spiritual.  Thence  we  may 
infer,  that  the  word  is  a  spiritual  sword.  It  is  in 
this  respect  styled,  '  the  sword  of  the  Spirit,'  Eph.  vi. 
17.  Such  is  the  whole  armour  of  God  described, 
Eph.  vi.  14,  &c. 


For  man  consisteth  of  a  soul  which  is  spiritual,  as 
well  as  of  a  body.  Though  a  material  sword  may  be 
useful  for  the  body,  yet  the  soul,  singly  considered  in 
and  by  itself,  hath  no  need  of  it. 

Besides,  we  have  spiritual  enemies,  whom  a  material 
sword  can  no  way  annoy  ;  and  we  are  subject  to  spi- 
ritiial  assaults,  which  cannot  be  repelled  by  corporal 
weapons.  In  these  respects  we  have  great  need  and 
use  of  a  spiritual  sword,  such  an  one  as  the  word  is. 

Hereby  we  have  an  evidence  of  the  wise  and  good 
providence  of  God,  who  afibrdeth  means  answerable 
for  our  need  every  way,  corporal  means  for  our  bodies, 
spiritual  means  for  our  souls.  And  as  in  wisdom  he 
suffereth  spiritual  enemies  to  assault  us  with  spiritual 
temptations,  so  he  furnisheth  us  with  a  weapon  to  re- 
sist those  enemies,  and  withstand  those  temptations. 

It  is  therefore  a  point  of  egregious  folly  to  account 
this  sword  a  needless  weapon,  or  to  be  careless  in  the 
use  of  it. 

But  it  will  be  our  wisdom  well  to  use  it,  for  onr 
soul's  safety,  against  all  spiritual  enemies  and  assaults. 

Sec.  73.  Of  the  words  dividing  soul  and  spirit,  joints 

The  first  particular  instance  of  the  piercing  power 
of  the  word  is,  that  it  '  divideth  asunder,'  dii'xvoufMvog, 
soul  and  spirit. 

The  simple  verb  lxvov//,ai,  venio,  whence  the  Greek 
participle,  being  a  compound,  here  translated /)!«ra«(7, 
signifieth  to  come.  But  the  preposition  bia,  per,  with 
with  which  it  is  compounded,  adds  emphasis.  For  the 
compound  diixvov/iai  signifieth  to  come  to,  or  into. 
Our  English  word  pierce  doth  fully  express  as  much. 
Our  former  English  thus  translates  it,  entereth  through. 

How  far  the  word  pierceth  is  demonstrated  in  this 
phrase,  '  to  the  dividing  asunder  of  soul  and  spirit.' 

Of  the  Greek  word  translated  dividing  asunder,  see 
Chap.  ii.  4,  Sec.  35. 

The  things  here  said  to  be  divided  are  soul  and 
spirit.  Each  of  these  words  are  oft  put  for  the  whole 
soul  of  man,  specially  when  they  are  singly  set  and 
joined  with  the  body  by  way  of  distinction,  as  1  Cor. 
vi.  20,  Mat.  X.  28.  But  here  both  soul  and  spirit  are 
put  for  particular  distinct  faculties. 

The  soul,  as  distinguished  from  the  spirit,  is  put  for 
the  will  and  affections,  which  are  accounted  inferior 
faculties. 

The  spirit  is  put  for  the  understanding  or  mind, 
which  is  accounted  the  highest  faculty,  commanding 
and  guiding  the  rest. 

Thus  are  they  distinguished,  1  Thes.  v.  23,  Luke 
i.  36,  37. 

The  soul  and  spirit  are  as  nearly  and  firmly  knit  to- 
gether as  any  parts  of  the  body  can  be  ;  yet  the  word 
can  divide  them  asunder,  and  that  not  only  by  dis- 
tinguishing the  one  from  the  other,  but  also  by  dis- 
covering the  several  desires  and  delights,  or  disUkings 
and  loathings,  of  the  soul ;  and  likewise  of  the  ca 


328 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


ploUings,  nnd  contrivcments  of  the  spirit ;  and  all  these 
both  in  good  and  evil  things. 

;  Some  ftpply  these  words,  soul,  spirit,  to  the  natural 
and  regeneiatc  parts  of  man,  to  corruption  and  grace, 
which  in  Scripture  are  commonly  called  '  flesh  and 
spirit,'  Gal.  v.  17.  In  this  sense  none  can  be  here 
meant  but  such  as  are  regenerate,  because  none  else 
have  the  spirit  in  that  sense.  But  the  power  of  the 
word,  as  hero  intended,  is  much  manifested  on  those 
that  are  not  regenerate. 

These  words  following,  joints  and  marrow,  are  me- 
taphorical, taken  from  the  body,  and  applied  to  the  soul. 

The  Greek  noun  as/iSv,  translated  joi»/s,  is  derived 
from  a  verb,  «gw,  apto,  iiule  d^fiu^u,  that  signifieth  to 
fit  or  prepare.  '  I  have  espoused,'  or  fitted  and  pre- 
pared you,  saiththe  apostle,  2  Cor.  xi.  2.  Joints  are 
60  fitted  for  that  hollow  place  where  they  lie,  as  they 
are  as  close,  and  can  as  hardly  be  pierced  or  severed, 
as  the  entire  bone.  The  substance  of  joints  is  bony, 
they  are  very  bones,  so  as  a  sword  that  easily  cutteth 
asunder  the  thin  skin  and  soft  flesh  may  stick  at  the 
bony  joint,  and  not  cut  it  asunder. 

By  these  joints  are  meant  resolute  purposes  of  the 
mind,  obstinate  resolutions  of  the  will,  hard  hearts. 
Beared  consciences,  stubborn  afl'ections  and  passions. 
Though  a  sharp  two-edged  sword  can  hardly  cut 
asunder  bard  bony  joints,  yet  can  God's  word  easily 
cut  asunder  the  aforesaid  joints  of  the  soul.  It  can 
alter  resolved  purposes,  change  obstinate  wills,  beat 
down  hard  hearts,  rouse  up  seared  consciences,  and 
Bnbdue  violent  passions,  though  they  cleave  so  close  to 
the  soul  as  they  may  seem  to  be  a  part  thereof. 

How  did  God's  word  pierce  the  joints  of  the  soul  of 
Ahab,  1  Kings  xx.  43,  and  xxi.  27  ;  and  of  the  princes 
of  Judah,  Jer.  xxxvi.  IG  ;  and  of  Pilate,  John  xix.  12. 
So  in  another  kind  it  pierced  the  joints  of  the  soul  of 
Eli,  1  Sam.  iii.  18  ;  and  of  David,  2  Sam.  xii.  13  ; 
and  of  Hczckiah,  2  Kings  xx.  19j  and  of  the  king 
and  people  of  Nineveh,  Jonah  iii.  5,  6 ;  and  of  the 
Jews,  who  were  converted  at  Peter's  first  sermon, 
Acts  ii.  37. 

The  other  metaphor  of /iUEXuTu,  marroir,  doth  yet  fur- 
ther amplify  the  sharpness  and  efficacy  of  the  word. 
Marrow  is  the  inward  pith  of  bones,  so  as  an  hard 
bone  must  be  pierced  or  broken  before  the  marrow 
■within  it  can  be  touched. 

The  marrow  doth  here  set  out  the  inward  thoughts, 
imaginations,  desires,  and  lusts  of  the  soul.  The 
bones  in  which  the  marrow  lieth,  imply  as  much  as 
the  foresaid  jomts  did.  So  as  there  is  nothing  so 
secret  in  a  man,  nothing  held  so  fast  and  close  in  him, 
with  the  strongest  resolution  and  greatest  obstinac}-, 
but  the  word  can  meet  with  it,  as  Christ's  word  met 
with  Saul,  Acts  ix.  5. 

The  phrase  of  dividing  asunder,  applied  to  all  the 
foresaid  particulars,  is  taken  from  anatomists,  who  will 
open  the  corpse,  and  sever  one  inward  part  from  an- 
other, and  dissect  every  part,  and  lay  open  the  sinews. 


arteries,  and  every  sprig.  Thus  they  discern  and  dis- 
cover what  corruption,  what  malady,  what  redun- 
dancy of  blood,  or  humour,  or  distemper  is  in  any  of 
them.  So  doth  the  word,  as  is  shewed  in  the  next 
section. 

Sec.  74.  0/  the  leord  a  discerner  of  thoiigliti  and 
intents  of  the  heart. 

This  la^t  phrase,  and  is  a  discerner,  &c.,  is  added 
to  explain  the  former  metaphors. 

The  Greek  word  xsinxhc,  translated  a  discerner,  is 
very  emphatical ;  so  emphatical,  as  they  who  interpret 
the  u-urd  of  Uod  to  be  the  Son  of  God,  press  the  em- 
phasis of  this  word  in  this  place  to  be  such,  as  can 
agree  to  none  but  to  God  himself.  To  this  I  answer, 
that  it  is  God  himself  who  speaketh  in  the  word  here 
meant ;  see  Sec.  69.  So  as  the  power  thereof  is  di- 
vine, and  experience  sheweth,  that  God  useth  ordi- 
narily to  manifest  this  kind  of  power  here  expressed 
in  discerning  thoughts  by  the  ministry  of  his  word. 

As  for  the  original  word  here  used  by  the  apostle, 
it  is  derived  from  a  verb,  xeivnv,  that  signifieth  to  dis- 
cern, or  to  judf/e,  John  vii.  24.  Thence  a  noun  xo/r^j, 
that  signifieth  a  jud/je  ;  whence  xeiTr/.o;,  the  word  of 
my  text,  whigh  is  not  elsewhere  used  in  the  New 
Testament.  It  signifieth  one  that  is  skilful,  expert 
and  forward  in  espying,  discerning,  and  censuring 
matters. 

We  in  English,  according  to  the  notation  of  the 
Greek  word,  call  such  an  one  a  critic. 

There  were  two  ancient  grammarians,  Aristarchus 
and  Aristophanes,  who  used  thoroughly  to  search  the 
books  of  such  poets  as  had  written  before  their  days, 
and  to  pass  their  censure  upon  them  concerning  such 
verses  as  were  genuine  or  spurious  ;  and  these  were 
thereupon  called  xsinxoi,  critics. 

The  apostle  doth  not  use  the  verb  discerneih,  which 
noteth  an  cfl'ect,  or  an  act,  but  the  noun  a  discerner, 
which  implieth  a  kind  of  property  and  excellency  in 
the  act  of  discerning,  so  as  nothing  can  so  narrowly 
and  thoroughly  seaixh  and  discern  as  the  word  of 
God. 

The  subject  whereon  the  word  is  here  said  to  exer- 
cise his  critical  faculty,  are  thoughts  and  intents  of 
the  heart.  The  noun  iil)i/ir,(!:ui/,  translated  thowjhts, 
is  a  compound.  The  simple  noun,  '.)u/it;,  mens,  sig- 
nifieth the  mind.  It  also  signifieth  irraih,  Si/.tto?,  ira, 
Eph.  iv.  81,  which  is  a  commotion  of  the  mind.  In 
this  sense,  that  word  is  frequently  used  in  the  New 
Testament. 

The  former,  which  is  the  most  proper  signification 
of  the  word,  namely,  the  mind,  is  most  pertinent  to  our 
purpose. 

The  preposition  tv,  with  which  the  word  of  my  text 
is  compounded,  signifieth  in.  The  compound  verb 
h6u/i'io//,-ii,  aninu)  concipio,  signifieth  to  conceive  iu  the 
mind,  Mat.  i.  20,  Acts  x.  19.  Thence  the  word  in  my 
text,  iiOfJiiiieim,  which  signifieth  a  conception  o/the  v.ind. 


Ver.  12,  13.] 


GOUGE  ON  HEBREWS. 


Thus  Christ  exponndelh  it,  Mat.  ix.  4.  Itimplieth  an 
inward  motion  of  the  mind,  which  cannot  simply  be 
discerned  but  by  the  divine  Spirit  which  accompanieth 
the  ministry  of  the  word 

The  other  word  imoiZv,  translated  intents,  intends 
as  much  as  the  former.  It  is  such  a  compound  as 
that  was  ;  for  the  Greek  word  vo'oc,  voZc,  mens,  signi- 
lielh  the  mind,  Rom.  vii.  23,  25.  The  compound 
verb  iivoEw,  wcnte  conclpio,  signifieth  as  the  former,  to 
conceice  in  the  minil,  or  to  think  with  one's  self. 

The  noun  here  used,  hma,  signifieth  a  notion  or 
understanding  of  a  thing,  yea,  the  very  purpose  of  the 
mind  ;  and  in  that  respect  it  is  here  in  the  plural  num- 
ber fitly  translated  intents. 

It  is  in  the  singular  number  translated  mind,  1  Peter 
iv.  1  ;  but  by  reason  of  this  word  heart  added  there- 
unto, the  inward  motions  or  intents  of  the  mind  must 
needs  be  here  meant. 

Of  the  heart,  and  the  various  acceptions  thereof,  see 
Chap.  iii.  7,  Sec.  79. 

The  heart  is  here  put  for  the  whole  soul. 

Mention  is  here  made  of  the  heart,  because  in  Scrip- 
ture the  heart  is  said  to  be  most  inscrutable  or 
unsearchable,  Jer.  xvii.  9.  It  is  one  of  God's  incom- 
municable properties  to  be  a  '  searcher  of  the  heart,' 
1  Kings  viii.  39  ;  Acts  i.  24. 

Beside,  the  heart  is  accounted  to  be  the  seat  of  the 
afi'ections ;  and  '  the  intents  of  the  heart'  may  com- 
prise the  likings  and  dislikings  of  the  whole  soul  ;  so 
as  the  word  can  discern  the  innermost  motions  of  will, 
mind,  and  aliection.  That  which  is  here  attributed 
to  the  word,  is  somewhat  answerable  to  that  which  is 
said  of  God  himself,  '  God  saw  that  every  imagination 
of  the  thoughts  of  man's  heai't  was  only  evil  conti- 
nually,' Gen.  vi.  5. 

Behold  what  emphasis  every  word  carrieth.  Here 
is  an  exact  critic,  that  can  dive  into  the  innermost  mo- 
tions of  the  mind,  purposes  of  the  will,  and  desires  of 
the  heart. 

This  piercing  and  discerning  power  of  the  word  was 
manifested  in  the  ministry  of  John  the  Baptist,  whereby 
Jerusalem  and  all  Judea,  and  '  all  the  regicns  round 
about  Jordan,'  were  moved  to  be  '  baptized  of  him  in 
Jordan,  confessing  their  sins,'  Mat.  iii.  5,  G. 

And  the  people,  publicans,  and  soldiers,  inquired 
what  they  should  do,  Luke  iii.  10,  &c. 

At  the  word  of  Christ,  '  They  which  heard  it,  being 
convicted  in  their  own  conscience,  went  out  one  by 
one,'  John  viii.  9.  And  at  the  word  of  Peter,  the 
Jews  which  heard  him,  were  '  pricked  in  their  hearts,' 
Acts  ii.  37. 

And  at  Paul's  word,  '  many  came  and  confessed, 
and  shewed  their  deeds,'  Acts  xix.  18,  19.  And  Felix 
trembled.  Acts  xxiv.  28.  It  is  indefinitely  said,  that 
when  ministers  prophesy,  '  If  there  come  in  one  that 
believeth  not,  or  one  unlearned,  he  is  convinced  of  all, 
he  is  judged  of  all ;  and  thus  are  the  secrets  of  his 
heart  made  manifest,  and  so  falling  down  on  his  face. 


he  will  worship  God,  and  report  that  God  is  in  you  of 
a  truth,'  1  Cor.  xiii.  24,  25. 

The  variety  and  multiplicity  of  phrases  and  meta- 
phors here  used,  sheweth,  that  nothing  can  be  kept  so 
close,  or  held  so  fast  in  the  sou!  of  man,  but  the  word 
of  God  can  find  it  out,  and  cast  it  out.  Such  dis- 
semblers as  conceal  their  disposition  from  ministers 
of  the  word,  cannot  conceal  it  from  the  word  itself, 
Ezek.  xiv.  4,  and  xxxiii.  31. 

Sec.  75.   Of  God's  knowledge  of  every  creature. 

Ver.  13.  Neither  is  there  an;/  creature  that  is  not 
manifest  in  his  sight  :  hat  all  things  are  naked  and 
opened  unto  the  eijes  of  him  leith  ithom  ice  have  to  do. 

This  verse  may  be  taken  either  as  a  reason  of  the 
fore-named  power  and  efficacy  of  the  word ;  which 
reason  may  be  drawn  from  the  nature  of  him  whose 
word  it  is,  namely.  God;  who,  being  himself  a  searcher 
of  the  heart,  and  discerner  of  all  things,  though 
never  so  close  and  secret,  is  pleased  to  exercise  that 
power  in  and  by  the  ministry  of  his  word. 

Or,  to  distinguish  this  verse  from  the  former,  it 
may  contain  another  distinct  argument  to  press  the 
main  point  in  hand,  which  is,  to  hear  Christ's  voice, 
and  not  to  harden  our  hearts,  because  our  very  heart, 
and  the  thoughts  thereof,  are  all  manifest  before 
God. 

Neither  of  these  do  thwart  the  other,  but  both  may 
stand  very  well  together;  for  they  both  intend  the 
same  thing,  namely,  that  we  ought  to  hearken  to 
Christ's  voice,  because  as  God  he  is  a  searcher  of 
hearts,  and  exerciseth  that  discerning  power  in  and 
by  his  word. 

The  apostle  here  setteth  down  the  piercing  sight  of 
God  with  such  emphasis  as  he  did  the  piercing  power 
of  the  word  of  God. 

The  copulative  particle  y.al,  in  the  Greek,  intends 
some  correspondency  betwixt  God  and  his  word. 

The  Greek  word  xrigig,  translated  creature,  is  de- 
rived from  a  verb,  ■/.-ri^u,  that  signifies  to  create  or 
make,  1  Tim.  iv.  3,  4.     It  is  variously  used. 

For  it  is  taken, 

1.  For  the  creation,  Mark  x.  6,  Rom.  i.  20. 

2.  For  every  thing  that  hath  a  being  from  God, 
Rom.  viii.  39. 

3.  For  the  fabric  of  the  visible  world,  Rom.  viii. 
19,  &c. 

4.  For  an  earthly  structure  made  with  man's  hands, 
Heb.  ix.  11. 

5.  For  reasonable  creatures,  which  are  the  chlefest 
of  God's  creatures  here  in  this  world,  Mark  xvi.  15. 

G.  For  a  magistrate,  who  in  regard  of  his  office 
bears  the  image  of  God,  1  Peter  ii.  13. 

7.  For  a  true  saint,  who  is  born  again,  and  renewed 
after  the  image  of  God.  In  this  sense  it  hath  this 
epithet  new  annexed  to  it ;  as  '  a  new  creature,'  2  Cor. 
V.  17,  Gal.  vi.  15. 

Here  it  is  especially  taken  in  the  fifth  distinction  ; 


330 


COUGE  ON  HEBREWS. 


LCHAP.  IV. 


for  reasonable  croatnres  on  earth,  of  what  sex,  age, 
condition  or  disposition  soever  they  be. 

I  will  not  deny  but  that  this  word  creature  may  here 
1)0  indefinitely  and  generally  taken  for  every  creature 
in  heaven,  earth,  sea,  or  hell,  visible  or  invisible,  rea- 
Eonablo  or  unreasonable,  living  or  without  life.  For 
he  that  made  them  all,  and  deputed  to  every  one  their 
Fcveral  places  and  natures,  cannot  be  ignorant  of  any 
of  them.  They  must  needs  all  of  them  without  ex- 
reption  be  manifest  in  his  sight. 

Yet  questionless  the  reasonable  creature  is  here 
CJ^pecially  meant.     For, 

1.  l\Iiiu,  the  lord  of  other  creatures,  is  by  an  excel- 
lency God's  creature. 

2.  Other  creatures  were  made  for  man  ;  but  man 
for  God,  and  his  glory  especially. 

8.  Man  hath  understanding  above  other  creatures 
to  conceive  himself  to  be  God's  creature,  the  work  of 
Lis  hands,  and  accordingly  to  respect  God  as  his 
Creator. 

To  shew  that  there  is  not  any  one  man  excepted,  he 
nseth  this  indefinite  phrase,  '  There  is  not  a  creature.' 
To  make  the  emphasis  more  conspicuous,  our  English 
inserts  this  particle  aiu/.  He  that  excepteth  not  any 
one  includeth  every  one,  good  or  evil,  upright  or  hy- 
pocrite, great  or  mean,  learned  or  unlearned,  wise  or 
foolish. 

Sec.  70.   0/  all  thinr/s  manifest  in  God's  sijjht. 

This  phrase,  that  is  not  manifest,  is  the  interpreta- 
tion of  one  Greek  word,  a.ifavr,g,  which  is  a  privative 
compound,  and  hath  the  force  of  a  negative. 

The  simple  verb  (paivu,  appareo,  Inceo,  as  used  in 
the  New  Testament,  signifieth  to  appear,  Mat.  xiii.  26, 
and  to  shine  forth,  John  i.  5,  and  v.  35. 

The  compound  verb  afawTw,  afati^(jf/,ai,  obscuro; 
eraneseo,  from  whence  the  adjective  here  used  is  derived, 
is  directly  opposite  to  the  simple  verb,  as  in  these 
words, '  a  vapour  that  appeareth,'  (famii.i\r„  '  vanisheth 
away,'  afaw^o,a6t>j,  Jiimes  iv.  14;  so  Blat.  vi.  IG. 
Of  a  compound  noun  derived  from  the  same  verb,  see 
ehap.  iii.  13,  Sec.  80. 

The  negative  conjunction  otix,  annexed  to  this  priva- 
tive compound,  adds  emphasis.  It  is  more  than  if  he 
had  said,  every  creature  is  manifest. 

Two  negatives  in  Greek  make  a  strong  affirmative. 
Sometimes  to  make  the  affirmative  the  stronger,  the 
negative  is  doubled  and  trebled.  See  Chap.  xiii.  5, 
Sec.  71. 

This  phrase  implieth  an  impossibility  of  concealing 
anything  from  God. 

According  to  the  notation  of  the  Greek  word,  it  im- 
plieth a  clear  and  bright  manifestation  of  every  crca- 
tnre. 

This  relative  his, — '  in  his  sight,' — may  have  re- 
ference to  God,  whose  word  the  foresaid  powerful 
word  is  said  to  be,  in  this  phrase,  '  the  word  of  God.' 
Or  it  may  have  reference  to  Christ,  of  whose  pro- 


phetical function  he  here  treateth,  and  whose  voice  he 
advised  us  to  hear.  Chap.  iii.  7,  Sec.  78. 

Betwixt  these  there  is  no  dift'erence  ;  for  Christ  is 
God,  and  the  voice  of  Christ  is  the  word  of  God. 

The  phrase  ejwt/ov,  coram,  in  siijht,  is  in  Greek  an 
adverb,  and  properly  signifieth  before,  and  so  it  is 
turned,  Luke  i.  6.  It  is  also  turned  in  the  presence, 
Luke  i.  19.  It  is  derived  fiom  a  noun  oi-^J/,  oto;,  rulius, 
that  signifieth  sir/ht.  It  is  applied  to  men  and  angels, 
Luke  xii.  9.  To  God  it  is  applied  by  way  of  resem- 
blance after  the  manner  of  man.  So  is  this  phrase  in 
the  next  clause,  iiipSaX/jLoTc,  '  unto  the  eyes.'  See  Chap, 
i.  10,  Sec.  132.  It  sets  out  God's  perfect  knowledge 
of  all  men,  whether  good  or  evil,  Prov.  xv.  8.  Con- 
cerning the  good  it  is  said,  '  The  eyes  of  the  Lord 
are  over  the  righteous,'  1  Pe!er  iii.  10;  and  'He 
knoweth  the  way  of  the  righteous,'  Ps.  i.  G.  Con- 
cerning the  evil  it  is  also  said  :  '  The  eyes  of  the  Lord 
are  upon  the  sinful  kingdom,'  Amos  ix.  8,  and  '  God  saw 
that  the  wickedness  of  man  was  great,'  &c.,  Gen.  vi.  5. 

This  in  general  must  needs  be  so,  because  he  is  him- 
self everywhere  present,  Jer.  xxiii.  23,  and  nothing 
can  hinder  his  sight,  Ps.  cxxxix.  7,  and  Job  xxii.  13, 
14.  As  the  sun  is  above  all,  and  shineth  everywhere, 
so  much  more  God. 

Besides,  God  made  all  things,  and  he  governeth  all 
things,  and  therefore  it  is  requisite  he  should  have 
a  sight  of  all.  And  this  the  rather,  because  his  glory 
is  the  end  of  all,  Prov.  svi.  4,  Kom.  si.  36.  By 
his  sight  of  all  he  can  direct  and  turn  them  all  to  his 
glory. 

lu  pnrticular,  God  seoth  all  for  the  righteous'  sake, 
to  uphold,  to  encourage,  and  to  take  occasion  of  re- 
warding them  ;  and  for  the  wicked's  sake,  to  curb, 
restrain,  and  punish  them. 

This  is  a  great  encouragement  unto  the  righteous  to 
hold  on  in  their  righteous  courses ;  for  though  men 
may  be  ignorant  thereof,  as  Potiphar  was  of  Joseph's 
faithfulness,  Gen.  xxxix.  19,  20;  or  forget  it,  as 
Pharaoh's  butler  forgot  Joseph's  kindness,  Gen.  xl. 
23  ;  or  wittingly  wink  at  it,  as  Nabal  did  at  David's 
goodness,  1  Sam.  xxv.  10 ;  or  misconceive  it,  as  Saul 
did  David's  faithfulness,  1  Sam.  xxii.  8 ;  or  envy  it, 
as  John's  disciples  did  at  the  power  of  Christ's  minis- 
try, John  iii.  26  ;  or  hate  them  for  it,  as  the  Pharisees 
hated  Christ,  John  xv.  24  ;  yet  God  cannot  be  igno- 
rant, will  not  forget,  nor  wink  at,  nor  misinterpret,  any 
good  thing.  So  as  this  is  sufficient  to  encourage  the 
righteous,  yea,  and  to  comfort  them  in  all  their  dis- 
tresses, Exod.  iii.  7. 

On  the  other  side,  this  is  matter  of  great  terror  to 
the  wicked,  in  that  he  that  secth  all  their  wickedness 
will  not  suffer  them  to  go  scot-free  :  '  God  shall  bring 
every  work  into  judgment,  with  every  secret  thing,' 
&c.,  Ezek.  xii.  14. 

Sec.  77.   Of  all  IhiiiflS  nahcd  and  opened  tmto  God. 
To  set  out  God's  omniscience  the  more  to  the  full, 


Ver.  12,  13.] 


GOUGE  OX  HEBREWS. 


3.31 


the  apostle  addeth  this  clause  :  '  But  all  things  are 
naked  and  opened,'  &c. 

This  clause  is  brought  in  with  a  particle  of  opposi- 
tion, d'l,  but.  The  opposition  is  betwixt  the  different 
hiuds  of  propositions,  the  one  negative,  the  other 
affirmative  :  that  impHed,  that  nothing  can  be  hid 
from  God  ;  this,  that  all  things  are  seen  by  him. 
Nothing  can  be  hid,  but  all  things  are  seen.  Thus 
this  opposition  implies  that  the  latter  is  a  reason  of 
the  former.  There  is  nothing  not  manifest  to  God, 
because  all  things  are  open  before  him. 

Those  things  are  said  to  be  yu/j.va,  naked,  which 
have  nothing  to  cover  thera.  Thus  our  first  parents 
were  naked  in  paradise.  Gen.  ii.  25.  ■^^^2ere  Christ 
saith,  '  I  was  naked,  and  ye  clothed  me,'  Mat.  ssv.  36, 
he  sheweth  that  they  are  naked  who  are  not  clothed  or 
covered. 

Of  a  naked  body,  all  the  beauty,  comeliness,  and 
due  proportion  of  the  whole  and  every  part  is  easily 
discerned,  and  every  spot,  sore,  and  defect,  will  soon 
be  discovered. 

Now,  because  a  thing  naked  may  outwardly  appear 
fair,  comely,  and  every  way  perfect,  yet  have  many 
corruptions  and  defects  in  it,  the  apostle  addeth  an- 
other metaphor,  whereby  he  sheweth  that  God  can 
also  discern  all  things  within.  That  other  metaphor 
is  in  this  word  r£rg«;)/j]X/(r/i£ra,  opened. 

The  Greek  participle  is  derived  from  a  noun,  T^dyjt- 
Xos,  coUiim,  that  signifieth  n  neck.  The  verb  among 
other  senses  is  used  of  such  beasts  as,  being  excoriated 
or  flayed,  were  cut  down  from  the  neck  to  the  rump,' 
all  along  the  back-bone.  By  this  means  the  beast  was 
so  opened  as  every  part  within  it,  yea,  and  the  sound- 
ness or  unsoundness  of  every  part,  might  be  seen. 
Heathen  magicians  used  to  look  into  the  inward  parts 
of  beasts  slain  for  sacrifices,  and  narrowly  to  observe 
the  colour,  shape,  posture,  defects,  and  other  like  cir- 
cumstances, answerably  to  order  their  definitions  for 
good  or  bad  success.  Hereunto  the  prophet  alludcth 
in  this  phrase,  '  He  looked  in  the  liver,'  Ezek.  xxi.  21. 

From  that  custom  arose  this  metaphor  of  laying  a 
thing  open,  so  as  every  secret  therein  might  be  dis- 
covered. 

Thus  are  all  things  opened  to  God's  eyes,  so  as  no- 
thing can  be  concealed  from  him  :  not  without,  for  all 
things  are  naked  ;  not  within,  for  all  things  are  opened, 
Tolg  oi^OaX/ioTg  uvrov,  '  to  his  ej'es.' 

This  metaphor  of  eyes  attributed  to  God  is  used  as 
this  phrase,  in  his  siyht,  was  used.  Sec.  76. 

These  metaphors,  naked,  opened,  give  evidence  that 
men  are  every  way  known  to  God.  As  the  former  part 
of  this  verse  shewed  that  all  persons  are  known  to  God, 
BO  this  that  every  way  they  are  known  to  him.  Without, 
all  things  are  naked  ;  within,  all  things  are  opened. 

As  '  God  saw  that  the  wickedness  of  man  was  great 
in  the  earth,'  so  he  saw  that  '  every  imagination  of 
\a;  irxiiiit,  per  sjiinam 


the  thoughts  of  his  heart  was  only  evil  continually,' 
Gen.  vi.  5.  The  psalmist  sets  out  this  omniscience 
of  God  to  the  life,  Ps.  cxxxix.  1,  2,  &c.  Christ,  by 
his  divine  Spirit,  discerned  Nathanael  to  be  '  an 
Israelite  indeed,  in  whom  was  no  guile,'  John  iv.  47  ; 
and  the  ruler  of  the  synagogue  to  be  an  hypocrite, 
Luke  xiii.  15. 

1.  God  was  declared  to  be  '  the  searcher  of  hearts,' 
Sec.  74. 

2.  God,  being  the  creator  of  all  within  and  without, 
must  needs  understand  them  all,  and  that  throughout, 
Ps.  xciv.  9,  &c. 

This  is  a  point  of  singular  comfort  to  the  upright ; 
it  upholds  them  against  such  false  imputations  as  Job's 
friends  laid  to  his  charge. 

On  this  ground,  that  God  knoweth  all  things  with- 
out and  within,  true  saints  can  appeal  to  God  in  such 
cases  as  they  are  falsely  charged  withal,  Ps.  xxvi.  1,  2, 
and  cxxxix.  23,  24. 

In  extremities  this  omniscience  of  God  movelh  true 
saints  to  plead  their  integrity  before  him,  Isa. 
xsxviii.  3. 

On  the  other  side,  this  cannot  but  much  affright  the 
consciences  of  hypocrites,  who,  though  they  may  with 
fair  outward  pretences  soothe  and  deceive  men,  who 
can  but  judge  according  to  outward  appearance,  yet 
they  cannot  deceive  him  '  to  whose  eyes  all  things  are 
naked  and  opened.' 

This  aflbrds  a  seasonable  admonition  to  all  of  all 
sorts,  narrowly  to  look  to  themselves  ;  at  all  times,  in 
all  places,  in  all  things,  every  way,  in  their  outward 
conversation,  and  in  their  inward  disposition,  even  be- 
cause all  things  are  naked  and  opened  unto  God. 

Sec.  78.   Of  God's  seeing  sin  in  such  as  arejuslljied. 

This  text,  that  doth  so  fully  set  out  the  omniscience 
of  God,  is  fitly  pressed  against  those  who  hold  and 
teach  that  God  can  see  no  sin  in  justified  persons. 
That  they  may  more  fully  express  their  mind  therein, 
they  set  it  out  bj-  these  two  comparisons  :  the  first  of 
an  hat  put  upon  an  hour-glass;  the  second,  of  a  bottle 
of  ink  poured  into  a  sea  of  water.  They  thus  apply 
these  comparisons  :  as  a  man  cannot  see  the  glass  that 
is  covered  with  an  hat,  nor  the  blackness  of  the  ink 
in  a  sea  of  water,  so  God  cannot  see  sin  iu  the  justi- 
fied. To  this  I  answer,  that  resemblances  from  man 
to  God  do  not  hold,  because  of  the  infinite  disparity 
betwixt  them. 

To  discover  the  vanity  of  the  aforesaid  assertion,  I 
propound  these  queries  : 

1.  Whether  there  be  any  sin  at  all  in  the  justified, 
while  here  they  live,  or  no?  The  Scriptures  expressly 
saith  that  '  there  is  no  man  that  sinneth  not,'  1  Kings 
viii.  46  ;  that  '  in  many  things  we  ofl'end  all,'  James 
iii.  2 ;  that  '  if  we  say  that  we  have  no  sin,  we  de- 
ceive ourselves,  and  the  truth  is  not  in  us,'  John  i.  8. 
Surely  under  these  indefinite  phrases,  even  the  justi- 
fied must  needs  be  comprised.     If  sin  be  in  them,  the 


<iOl(;K  ON  HKIiREWS. 


LCjiap.  IV. 


foresaid  description  of  God's  omniscience  plainly  de- 
monstrates that  God  sees  it. 

2.  Do  men  see  sin  in  others  that  are  regenerate  ? 
This  cannot  be  denied,  for  Nathan  saw  sin  in  David, 
2  Sam.  xii.  7,  and  Paul  in  Peter,  Gal.  ii.  11.  Can  it 
be  imagined  that  man  should  see  that  which  God 
cannot  ? 

8.  Can  justified  persons  discern  sin  in  themselves  ? 
If  not,  why  do  they  complain  thereof?  as  David,  Ps. 
xxxviii.  4,  and  li.  1,  &c. ;  yea,  and  the  apostle  Paul 
also,  Rom.  vii.  24.  Surely  God  must  needs  see  more 
in  man  than  himself  can. 

How  should  God  punish  sin  in  justified  persons  (as 
in  Moses,  Num.  xxvii.  14,  in  David,  2  Sam.  xii.  10, 
&c.,  and  in  Solomon,  2  Sam.  vii.  14)  if  he  can  see 
no  sin  in  them  ?  Or  how  should  God  order  and  dispose 
their  sin  to  good  (as  he  doth  Rom.  viii.  28)  if  he  see 
no  sin  in  them  ?  The  punishment  here  spoken  of,  is 
not  to  be  taken  for  the  vindictive  judgment  of  a  judge, 
simply  for  the  crime  committed,  but  for  the  corrective 
chastisement  of  a  father,  for  the  amendment  of  the 
cfi'ender,  2  Sam.  vii.  14,  Heb.  xii.  10. 

Many  of  their  grounds  whereupon  they  settle  this 
opinion,  that  God  soeth  no  sin  in  the  justified,  are 
raised  from  mistakes  of  sacred  Scripture  ;  so  as  I  may 
say  to  them,  as  Christ  said  to  the  Sadducees,  '  Ye  do 
err,  not  knowing  the  scriptures,  nor  the  power  of  God,' 
Mat.  xxii.  29. 

The  first  scripture  which  they  mistake  is  this  part 
of  Balaam's  prophecy,  '  He  hath  not  beheld  iniquity 
in  Jacob,  neither  hath  he  seen  perverseness  iu  Israeli' 
Num.  xxiii.  21. 

To  take  these  words  according  to  this  translation, 
many  judicious  expositors'  do  thus  interpret  them: 
'  God  hath  not  beheld  iniquity  in  Jacob  utterly  to  de- 
stroy them  :  or  to  give  them  over  to  their  enemies.' 
Others'  thus :  '  He  seeth  not  iniquity  in  Jacob,  in  that 
he  imputeth  it  not  to  him.' 

The  true  meaning  of  this  scripture  will  be  best 
found  out  by  a  due  observance  of  the  main  scope 
thereof;  which  was  this,  to  shew  that  God  would 
Bufi'er  no  attempts  to  prevail  against  his  people : 

1.  In  this  case,  not  to  behold,  ti33,  or,  not  to  see, 
i^f*1,  Esther  viii.  C),  is  not  to  endure  to  see  such  and 
such  a  thing  to  be  done.  When  a  father  seeth  his 
child  wronged,  he  may  say,  I  will  not  sec  my  child  to 
be  thus  abused  ;  that  is,  1  will  not  suffer  him  so  to  be 
handled,  I  will  rescue  my  child,  and  revenge  the  wrong- 
doer. Thus  God  may  be  said,  not  to  see  that  which 
he  doth  not  like,  and  that  which  he  will  not  sutler. 
Our  English  cxpoundeth  this  phrase,  seeih  not, 
applied  to  God.  thus,  appyimlh  not,  Lam.  iii.  36. 

2.  The  words,  11X,  translated  iniqtiitii,  and  '?Dy, 
pen-erseiiess,  do  most  properly  and  usually  signify 
wrong  and  grievance. 

'  Pc'ican  nnnot.  on  Tiiidall  transl.  of  Bible,  Piscat.  in 
Inc. 

•  llicr.  and  Aug.  in  Ph.  81.     Vatal).  Calvin,  Piscat. 


The  former,  translated  iniquity,  signifielh  unequal 
dealing,  Ps.  xciv.  23. 

The  latter,  translated  perrersrnrss,  signifieth  also 
mischief,  Ps.  vi.  16. 

Doth  these  words  in  Balaiim's  prophecy  imply  evil 
in  the  enemies  of  Israel,  rather  than  in  Israel  them- 
selves, or  in  the  people  of  God ;  so  are  both  these 
words  taken,  Hab.  i.  3. 

3.  By  Jacob  and  Israel  are  meant  the  whole  body 
of  the  people  that  were  then  in  the  wilderness,  where- 
of many  were  not  truly  justified.  For  in  the  verse 
before  he  sailh,  '  God  brought  them  out  of  Egypt.' 

4.  The  preposition  3,  translated  in,  signifieth  also 
to,  or  ai/dinst,  as  verse  23.  So  as  the  words  may  be 
thus  translated,  according  to  their  true  sense  and 
meaning,  '  God  endureth  not  to  behold  wrong  done 
against  Jacob,  nor  to  see  grievance  against  Israel.' 
In  this  sense,  what  can  be  picked  out  to  justify  that 
gross  ciTor,  that  God  seeth  no  sin  in  justified  per- 
sons ? 

A  second  ground  that  they  raise  out  of  Scripture 
for  the  foresaid  error,  is  taken  from  sundry  metaphors, 
such  as  '  God  blotteth  out  transgressions,'  and  '  put- 
teth  them  away  as  a  cloud,'  and  '  casteth  them  be- 
hind his  back,  and  into  the  bottom  of  the  sea,'  &c. 
Of  these,  and  other  like  metaphors,  how  they  intend 
a  full  discharge  of  sin,  see  A  Guide  to  go  to  God,  or. 
All  K.i-plaiintion  of  the  Lord's  I'royer,  5th  petition, 
sec.  130.  To  apply  metaphorical  phrases  simply, 
and  that  beyond  the  intent  of  the  Holy  Ghost  who 
useth  them,  is  to  pervert  the  Scripture. 

A  third  ground  is  taken  from  the  Holy  Ghost's  ex- 
pression of  the  church's  beauty  in  these  and  such 
hke  phrases :  '  Thou  art  all  fair,  my  love,  there  is  no 
spot  in  thee,'  Cant.  iv.  7  ;  and  Christ  '  gave  himself 
for  his  church,  that  he  might  present  it  to  himself  a 
glorious  church,  not  having  spot  or  wrinkle,  or  any 
such  thing ;  but  that  it  should  be  holy,  and  without 
blemish,'  Ephes.  v.  25,  26. 

Am.  These  and  such  like  places  are  meant  partly 
of  the  robe  of  Christ's  righteousness,  wherewith  justified 
persons  are  clothed  while  here  they  live  ;  and  partly 
of  that  glory  wherewith  the  church  shall  be  decked  in 
the  world  to  come.  But  from  thence  to  infer,  that 
there  is  no  sin  in  justified  persons  while  here  they  live, 
or  that  God  can  see  no  sin  in  them,  is  a  false  in- 
ference. 

Sec.  79.   Of  this  phraae,  '  ii((/i  i(7i')W(  ICC  hiircto  do.' 

The  last  clause  of  the  13th  verse,  which  is  this, 
ivith  vliom  ire  hare  to  do,  is  ambiguous. 

The  word  >.oyo5,  translated  to  do,  is  the  very  same 
that  was  used  ver.  12,  and  translated,  the  irord. 

It  is  derived  from  a  verb  }Ayin,  that  signifieth  to 
saij,  or  to  speah;  Mat.  iii.  9.  Answerably  this  word 
signifieth  uord  or  speech  which  is  uttered. 

In  this  sense  the  meaning  is  this,  of  lehom  wi  speak. 

In  this  sense  the   Greek   preposition  irghi,  which 


Vee.  12,  13.] 


GOUGE  ON  HEBKEWS. 


333 


properly  signifieth  to,  must  be  put  for  of.  The  pre- 
position TTEj;',  which  properly  signifieth  of,  is  used  in  a 
like  phrase,  thus,  '  Of  whom  we  have  mauy  things  to 
Bay,"  Heb.  v.  11. 

The  foresaid  word  doth  also  signify  a  matter,  a 
thing,  or  case,  as  where  Christ  saith,  '  I  will  ask  you 
one  thing,'  Xoyov  ha,  Mat.  xxi.  24 ;  and  where  he 
saith,  '  saving  for  the  cause,'  crass/cro;  Xoyou,  Mat.  v.  32. 
The  Hebrews  do  also  use  131,  word,  for  thing  or  mat- 
ter, as  Exod.  xviii.  26,  Esther  ix.  31.  In  reference 
to  this  signification,  it  is  here  translated,  '  with  whom 
■we  have  to  do.' 

This  same  word  yjyog  signifieth  also  an  account. 
In  this  sense  it  is  frequently  used,  and  that  both  in 
taking  an  account,  as  Mat.  xviii.  23,  and  xxv.  19,  and 
also  in  giving  an  account,  as  Luke  xvi.  2,  Eom. 
xiv.  12.  In  this  last  signification  of  an  account,  the 
preposition  Tji;,  to,  is  properly  used,  and  it  may  be 
thus  translated,  '  to  whom  we  are  to  give  an  account.' 

None  of  these  senses  are  impertinent. 

Our  former  English  translators  mention  the  two 
former  interpretations  ;  one  in  the  margin  thus, 
'  concerning  whom  we  speak  ;'  the  other  in  the  test 
thus,  '  with  whom  we  have  to  do.' 

The  former  of  these  giveth  proof  that  Christ  is  the 
searcher  of  hearts  ;  for  Christ  is  he  concerning  whom 
the  apostle  especially  speaketh.  Thus  all  the  points 
which  were  before  in  general  delivered,  of  (Sod's  power 
and  property  in  this  respect,  are  in  particular  to  be 
applied  to  Christ;  yea,  by  just  and  necessary  conse- 
quence, it  also  from  thence  followeth  that  Christ  is 
true  God.     Hereof  see  Chap.  i.  8,  Sec.  107. 

The  latter  giveth  evidence  that  it  is  the  Lord  with 
whom  we  have  especially  to  do  in  all  things.  Thus 
much  is  implied  under  this  charge  which  God  giveth 
to  Abraham,  '  Walk  before  mo,'  Gen.  xvii.  1  ;  so  did 
Enoch,  Gen.  v.  24  ;  Noah,  Gen.  vi.  9  ;  Abr.aham  and 
Isaac,  Gen.  xlviii.  15  ;  and  Joseph,  Gen.  xxxix.  9. 

Under  this  interpretation  may  well  be  comprised 
that  which  was  noted  of  giving  an  account  to  God. 
For  they  who  have  to  do  with  God  must  give  an  ac- 
count to  him  ;  and  in  giving  an  account  to  God  they 
have  to  do  with  him.     See  Chap.  ii.  13,  Sec.  129. 

God  is  the  supreme  sovereign  over  all ;  he  hath  ap- 
pointed to  every  one  his  work.  He  is  that  Judge  to 
whom  all  are  to  give  an  account. 

On  this  ground  we  ought  in  all  things  to  have  an  eye 
to  him ;  in  matters  of  his  worship,  and  in  our  affairs 
with  men,  magistrates,  subjects,  masters,  servants,  all 
of  all  sorts  apply  this.  Col.  iii.  23,  and  iv.  1. 

Sec.  80.   Of  the  irs'ilulhii  o/Heb.  iv.  12,  13. 

Vcr.  12.  For  the  icord  of  God  is  qukk  and pomrfal , 
{iiid  xhorpcr  thtm  antj  Ituo-cdr/nl  sword,  j'icrciiif/  even  to 
the  diridiiirj  asunder  of  soul  and  spirit,  and  of  the  joints 
and  inarroir,  and  is  a  di.scerner  of  the  thouyhts  and  in- 
tents of  the  heart. 

13.  ^cither  is  there  any  creature  that  is  not  manifest 


in  his  siyht ;  hut  all  things  are  naked  and  ojiened  unto 
the  eyes  of  him  with  whom  ive  have  to  do. 

The  sum  of  these  two  verses  is,  the  efficacy  of  God's 
word. 

About  it  we  may  observe, 

1.  The  point  itself,  ver.  12. 

2.  A  proof  thereof,  ver.  13. 

In  laying  down  the  point,  the  apostle  expresseth, 

1.  The  inference,  in  this  causal  particle /or. 

2.  The  substance:  and  that  is  declared,  1,  simply; 
2,  comparatively. 

In  the  simple  consideration  there  is  set  down, 

1.  The  thing  described,  the  word  of  God. 

2.  The  description  thereof  by  two  epithets  :  1,  quick; 
2,  powerful. 

The  comparison  is  taken  from  a  two-edged  sword. 
In  the  comparison,  the  word  is, 

1.  Generally  said  to  be  sharper  than  any  sivord. 

2.  It  is  particularly  demonstrated,  wherein  it  is 
sharper. 

The  particulars  are  set  down,  1,  metaphorically; 
2,  plainly. 

The  metaphor  declares  two  virtues  of  the  word  : 

1.  A  piercing  virtue. 

2.  A  dividing  virtue. 

The  latter  virtue  is  illustrated  by  the  things  divided, 
which  are  two  couple  : 

1.  Soul  and  spirit. 

2.  Joints  and  marrow. 

The  particular  efl'ect  of  the  word  plainly  expressed  is, 

1.  Propounded,  in  this  word,  discerner. 

2.  Amplified  by  the  subject  wherein  that  virtue  is 
exercised.     This  is  double  : 

1,  Thought;  2,  Intents  of  the  heart. 
The  proof  of  the  foresaid  power  of  the  word  is  taken 
from  the  omiscience  of  him  whose  word  it  is. 
Hereabout  there  is, 

1.  A  description  of  the  point. 

2.  A  declaration  of  the  person. 

The  point  itself  is  demonstrated  two  ways, 
1,  Negatively ;  2,  Affirmatively. 
The  negative  noteth  out, 

1.  The  persons  seen. 

2.  The  manner  of  seeing  them. 

The  persons  seen  are  set  out  two  ways  : 

1.  By  an  indefinite  title,  creature. 

2.  By  a  negative  extent,  not  ariy,  that  is,  every  one. 
The  manner  of  seeing  them  is  set  forth  three  ways  : 

1.  By  a  double  negative,  neither,  not,  which  mak- 
eth  a  strong  affirmative. 

2.  By  a  clear  manifestation,  in  this  word  manifest. 

3.  By  an  assured  evidence,  in  this  phrase,  in  his  sight. 
The  affirmative  part  of  the  description  implieth  two 

points  : 

1.  The  general  matter,  all  things. 

2.  The  kind  of  discovering  them  :  and  that  in  two 
metaphors  : 

The  iii-st  respectelh  things  outward,  they  ute  naked. 


3:34. 


tiOUGE  ON  JIEBUEWS. 


[Chap.  IV. 


The  second  things  inward,  they  are  opened. 

The  foresaid  metaphors  are  amplified  by  their  evi- 
dence, thus,  in  God's  eyes. 

The  person  whose  omniscience  is  thus  laid  out,  is 
demonstrntod  by  that  reference  which  we  have  to  him, 
in  this  phrase,  ivith  ivhom  we  have  to  do. 

Sec.  81.  0/ observations  raised  out  o/  Heh.  iv.  12,13. 

I.  God  hath  vouchsafed  his  word  to  us.  This  title, 
the  word  of  God,  takes  this  for  grant.     See  Sec.  69. 

II.  God's  u-ord  shall  not  he  in  vain.  This  ariseth 
from  the  inference.     See  Sec.  68. 

III.  God's  word  is  a  living  word.  It  is  quick.  See 
Sec.  70. 

IV.  God's  word  is  a  tvord  of  power.  It  is  poioerfal. 
See  Sec.  70. 

V.  God's  word  is  sharp.  This  is  implied  under  this 
comparative  degi'ee,  sharper.     See  Sec.  71. 

VI.  God's  tvord  is  as  a  two-cdyed  sword.  Hereunto 
it  is  resembled.     See  Sec.  71. 

VII.  God's  ivord  is  sharper  than  the  sharpest  in- 
strument. A  two-edged  sword  is  the  sharpest  of  in- 
struments ;  but  the  word  is  sharper  than  it.  See  Sec. 
71. 

'NTII.  God's  uord  is  a  spiritual  sword.  Spiritual 
effects  arc  here  attributed  to  it.     See  Sec.  72. 

IX.  God's  word  dirideth  the  closest  and  firmest 
thiixgs.     Such  are  soul  and  spirit.     See  Sec.  73. 

X.  God's  tvord  picrceth  the  hardest  things.  Such 
are  the  joints.     Sec  Sec.  73. 

XI.  God's  word  jnercfth  to  the  innermost  things. 
Such  is  the  marrow.     See  Stc.  73. 

XII.  God's  word  i-i  an  exact  censor.  It  is  a  critic. 
See  Sec.  74. 

XUI.  God's  tvord  reacheth  to  men's  thoughts.  This 
is  here  plainly  expressed.     See  Sec.  74. 

XTV.  God's  word  discovereth  intents  and  purposes. 
This  also  is  here  expressed.     See  Sec  74. 

XV.  God's  u-ord  searchcth  the  very  heart.  For  this 
end  mention  is  here  made  of  the  heart.     See  Sec.  74. 

XVI.  God's  word  is  powerful  as  God  himself.  This 
is  gathered  from  the  inference  of  this  13th  verse.  See 
Sec.  75. 

XVII.  All  of  all  sorts  are  known  to  God.  This 
negative,  not  any.  intends  as  mnch.     See  Sec.  75. 

XVIII.  God  fully  knoxrs  all.  This  negative,  not 
manifest,  importeth  so  much.     See  Sec.  74. 

XIX.  Both  things  and  persons  are  under  God's  cog- 
nisance. The  distinction  betwixt  creatures  and  things 
implitth  this  point.     See  Sec.  77. 

XX.  All  ouhvard  things  are  clearly  discovered  to 
God.     They  are  as  naked.     See  Sec.  77. 

XXI.  God  disccrneth  the  innermost  things.  This 
metaphor  implied  under  this  word  o/jcnerf,  intendeth  as 
miuli.     See  Sec.  77. 

XXII.  God  seeth  sin  in  all.  Sin  is  comprised 
under  this  general,  all  things.     See  Sec.  78. 

XXIII.  We  hare  to  do  with  God  in  all  things. 


XXIV.  We  must  give  an  account  to  God.  These 
two  last  doctrines  are  implied  in  this  phrase,  with 
tvhom  we  have  to  do.     See  Sec.  79. 

Sec.  82.  Of  the  inference  of  the  lith  verse. 

Verse  14.  Seeing  then  that  ire  have  a  great  high 
priest,  that  is  passed  into  the  heavens,  Jesus,  the  Son  of 
God,  let  lis  holdfast  our  profusion. 

This  and  the  two  next  verses  do  so  expressly  speak 
of  Christ's  priesthood,  as  some  expositors '  think  it 
fit  to  begin  the  fifth  chapter  with  them.  But  I  see 
no  gi-eat  cause  to  alter  the  ordinary  division  of  these 
chapters.  For  those  three  last  verses  are  as  a  per- 
fect transition,  which  looketh  backward  and  fonvard. 

1.  They  look  backward,  to  that  which  had  been  said 
of  Christ's  silting  on  high,  being  the  Son  of  God, 
chap.  i.  3,  5,  and  to  Christ  Jesus  his  being  '  the 
high  priest  of  our  profession,'  chap.  ii.  17,  and  iii.  1. 
In  reference  to  these  and  other  like  passages,  the 
apostle  maketh  this  inference,  '  Seeing  then  that  we 
have  a  great  high  priest,'  &c. 

2.  They  look  forward  as  the  sum  of  that  which 
the  apostle  delivereth  in  the  chapters  followmg,  con- 
cerning Christ's  priesthood. 

The  note  of  reference,  oln,  is  this  ordinary  illative 
conjunction  therefore,  which  wo  here  translate  lhe)i, 
and  it  implieth  a  consequence.  The  consequence 
here  intended  may  be  that  which  is  here  comprised 
under  this  phrase,  '  Let  us  hold  fast  our  profession.' 

In  looking  backward  it  may  imply  a  general,  par- 
ticular, and  immediate  reference. 

1.  The  general  reference  is  to  all  that  hath  been 
before  spoken  concerning  the  priesthood,  exaltation, 
and  sonship  of  Jesus,  all  which  are  here  hinted  as  a 
motive  to  '  hold  fast  our  profession.' 

2.  The  particular  reference  is  to  that  main  point 
which  the  apostle  presseth  in  this  and  the  former 
chapter  about  '  entering  into  God's  rest.'  For  if  the 
question  be  asked.  What  hope  we  poor  siuncrs  may 
have  of  entering  thereinto  ?  the  apostle  here  maketh 
answer.  That  Christ  our  great  high  priest  being 
passed  into  heaven,  wo  also  in  and  by  him  have  hope 
to  enter. 

3.  The  immediate  reference  is  to  that  which  he 
had  delivered  of  the  power  of  God's  word,  and  pierc- 
ing sight  of  God  himself,  vers.  12,  13.  Wo  shall  be 
assuredly  found  out  if  we  fall  from  our  profession,  it 
becomes  us  therefore  to  hold  it  fast. 

All  and  every  of  these  references  teach  ns  to  im- 
prove to  our  best  advantage  the  means  which  God 
affordeth  to  us.  God  hath  given  us  his  own  Son, 
whose  throne  is  in  the  heaven,  who  is  '  the  apostle 
and  high  priest  of  our  profession,'  who  hath  prepared 
an  everlasting  rest  for  us,  whose  word  is  exceeding 
powerful,  and  who  himself  is  a  searcher  of  hearts  ; 
therefore  wo  ought  to  persevere  in  the  faith  of  Christ, 
and  hold  fast  our  profession. 

'  Luther,  Calvin. 


Vek.  U.] 


GOUGE  ON  HEBREWt 


335 


Thus  will  it  not  repent  the  Lord  that  he  hath  given 
us  his  Son  to  be  our  king,  priest,  and  prophet ;  and 
with  him  his  powerful  word.  Thus  shall  we  find  and 
feel  the  sweet  comforts  and  refreshments  that  flow 
from  Christ,  and  partake  of  all  his  benefits.  Thus 
shall  we  see  just  cause  to  bless  the  Lord  for  those 
great  gifts  bestowed  on  us. 

Sec.  83.   0/haviiiy  a  great  hii/h  priest. 

Most  of  the  particulars  here  laid  down  about 
Christ's  priesthood  have  been  before  handled,  as, 
that  Christ  is  a  priest,  an  hi</h  priest,  and  a  f/reat  liujii 
priest.  Of  these  see  Chap.  ii.  17,  Sees.  172,  173, 
&c. 

We  are  said  to  have  {i-xoiT-g)  this  priest  in  sundry 
repects. 

1.  In  that  God  the  Father  gave^him  to  us  by  pro- 
mise. Gen.  iii.  15. 

2.  Li  that  Christ  is  actually  exhibited,  being  come 
down  from  heaven,  having  assumed  our  nature  (in 
which  respect  he  is  '  taken  from  among  men '),  and 
in  our  nature  done  and  endured  whatsoever  as  a  priest 
he  was  to  do  and  endure. 

3.  In  that,  by  the  ministry  of  the  gospel,  he  is 
ofiercd  and  tendered  unto  us,  Gal.  iii.  1. 

4.  In  that  we  profess  to  believe  in  him,  and  there- 
by take  him  for  our  priest,  if  at  least  we  do  indeed 
believe  as  we  profess.  For  to  heliere  in  Christ  is  to 
receive  him,  John  i.  12. 

Thus  we  see  that  this  word  haviiuj  carrieth  em- 
phasis; and  is  much  more  than  if  he  had  said,  '  See- 
ing there  is,'  &c.  This  implieth  a  right  to  him,  and 
a  kind  of  possession  of  him. 

This  is  a  great  privilege  thus  to  have  such  a  priest, 
such  an  high  priest,  so  great  an  high  priest.  All 
men  have  not  this  priest. 

How  should  we  esteem  him  !  How  careful  should 
we  he  to  use  him  as  our  priest !  See  Chap.  ii.  17, 
Sec.  175. 

Oh  let  not  that  be  verified  in  us,  which  the  wise 
man  thus  hinteth  of  a  fool,  '  Wherefore  is  there  a 
price  in  the  hand  of  a  fool  to  get  wisdom,  seeing  he 
hath  no  heart  to  if?'  Prov.  xvii.  IG. 

Sec.  84.   0/ Christ  heiiHi  ill  heaven  as  our  priest. 

The  place  where  Christ  continueth  to  exercise  his 
priesthood,  is  here  said  to  be  rouj  ou^avoug,  the  heavens. 
The  plural  number,  heavens,  is  used  to  set  out  the 
height  and  excellency  of  the  place.  See  Chap.  i.  3, 
Sec.  35. 

1.  This  is  a  strong  argument  against  the  ubiquity 
of  Christ's  body.  For  that  which  is  contained  in  the 
heavens,  is  not  everywhere  present.  I  may  in  this 
case  say,  as  the  angels  did  to  them  that  sought  Christ 
in  the  grave  when  he  was  risen,  Luke  xxiv.  5,  Why 
seek  ye  him  that  is  in  heaven  among  them  that 
are  on  earth  ?  Long  may  they  so  seek  him,  but 
while  he  abideth  in  heaven  they  shall  not  find  him  on 


earth.      The  like  may  bo  pressed   against  transub- 
stantiatiou. 

2.  This  sheweth  the  pre-eminency  of  Christ's  priest- 
hood above  all  others'  priesthood.  Others  exercised 
their  priesthood  in  places  made  with  hands ;  but 
'  Christ  is  not  entered  into  holy  places  made  with 
hands,  but  into  heaven  itself,  now  to  appear  in  the 
presence  of  God  for  us,'  Heb.  ix.  24. 

3.  This  miuistereth  matter  of  great  consolation  to 
us,  against  whom  heaven  was  shut  by  reason  of  our 
sins,  but  now  it  is  opened  by  ^Christ ;  so  as  we  may  now 
well  labour  to  enter  into  the  celestial  rest,  as  we  were 
exhorted,  ver.  11.  For  the  way  is  made  open,  and 
places  are  there  prepared  for  us,  John  xiv.  2.  This 
is  a  strong  inducement  to  stir  us  up  to  do  as  the  peo- 
ple did  in  the  days  of  John  the  Baptist,  when  '  the 
kingdom  of  heaven  suiTercd  violence,  and  the  violent 
took  it  by  force,'  Mat.  xi.  12. 

4.  This  may  stir  us  up  to  '  seek  those  things^  that 
are  above,  where  Christ  sitteth  on  the  right  hand  of 
God  ; '  and  to  '  set  our  afl'ectious  on  things  above, 
not  on  things  on  the  earth,'  Col.  iii.  1,  2. 

5.  This  teacheth  us  in  prayer  to  look  up  unto 
heaven,  where  Christ  our  high'priest  is.  For  this  end 
Christ  putteth  us  in  mind  of  God's  being  in  heaven, 
where  he  teacheth  us  thus  to  pray,  '  Our  Father 
which  art  in  heaven,'  Mat.  vi.  9. 

G.  This  assureth  us  that  Christ  is  where  his  Father 
is,  presenting  himself  as  our  high  priest  for  us  con- 
tinually before  his  Father. 

7.  This  giveth  evidence  that  we  also  that  believe  in 
Christ  shall  have  an  habitation  in  heaven.  For  saith 
Christ  to  such,  '  I  go  to  prepare  a  place  for  you  :  and 
if  I  go  and  prepare  a  place  for  you,  I  will  come  again 
and  receive  you  unto  myself,  that  where  I  am,  there 
ye  may  be  also,'  John  xiv.  2,  3. 

Sec.  85.  ()f  Christ's  'passing'  into  heaven,  and  our 
communion  with  him. 

Christ  is  said  to  have  passed  into  the  heavens. 
The  Greek  word  diiXriXuSora,  translated  passed,  is  a 
compound.  The  simple  verb  i^x"/'''^'  signifieth  to 
come.  The  preposition  dia.  signitieth  throu;ih.  This 
compound  signifieth  to  pass  through,  notwithstanding 
any  ditficulties  that  may  seem  to  hinder.  Thus  it  is 
said  that  an  angel  and  Peter  '  2)(issed  the  first  and 
second  ward,'  Acts  xii.  10. 

Om-  Lord  Christ  having  assumed  our  nature,  passed 
through  the  Virgin's  womb ;  and  being  born,  in  his 
infancy,  childhood,  and  man-age,  passed  through  many 
difficulties,  as  temptations,  atllictions,  persecutions, 
death  itself,  and  the  grave  ;  yea,  after  his  resurrection 
he  passed  through  the  three  regions  of  the  air,  and 
the  several  orbs  of  the  starry  heavens,  and  so  entered 
into  the  highest  heavens. 

Thus  we  see  that  nothing  could  hinder  him  fi'om 
that  place  where  he  intended  to  appear  as  our  priest 
for  us  before  his  Father. 


336 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


On  this  ground  we  may  bo  confident  that  we  also 
who  believe  in  Christ  shall  puss  through  all  impedi- 
ments and  obstacles,  to  be  in  that  rest  whore  he  is. 
As  the  head  himself  passed  through  all,  so  will  he 
cause  his  members  to  pass  through  all,  that  they  may 
be  where  ho  is. 

The  conjunction  of  these  two  points  (1,  that  we 
have  Christ  for  our  priest ;  2,  that  he  is  passed  into 
the  heavens)  do  prove,  that  Christ's  bodily  absence 
hinders  not  our  communion  with  him,  nor  our  parti- 
cipation of  the  benetit  of  his  priesthood.  We  have 
him  for  our  priest  though  he  be  passed  into  the 
heavens.  Expressly  is  this  again  set  down,  Heb. 
viii.  1. 

1.  Though  in  body  he  be  absent,  yet  in  his  divine 
Spirit  he  is  ever  with  us,  according  to  his  promise, 
Mat.  xxviii.  20. 

2.  Faith  hath  a  virtue  to  pierce  into  heaven,  where 
Christ  is.  It  seeth  him  whq  is  invisible,  Heb.  xi.  27  ; 
John  XX.  29. 

Singular  comfort  doth  this  minister  to  ns  on  earth, 
that  so  great  a  distance  as  is  betwixt  heaven  and  earth 
cannot  hinder  our  communion  with  Christ.  We  may 
by  faith  have  recourse  to  him  as  if  he  were  on  earth  ; 
and  though  he  were  on  earth,  yet  access  to  him  would 
be  to  little  purpose  without  faith.  Mat.  xiii.  58. 

Sec.  86.  Of  Christ  a  priest,  both  God  and  man,  and 
of  our  duty  thereupon. 

To  shew  distinctly  who  this  priest  was,  he  ex- 
pressclh  his  name,  Jesus.  This  name  was  his  proper 
name,  given  to  him  upon  his  incarnation.  Of  it,  see 
Chap.  ii.  9,  Sec.  73  ;  Chap.  iii.  1,  Sec.  29. 

By  this  title  the  apostle  declareth  Christ  to  be  man, 
whereby  he  was  fit  to  do  all  works  of  service  and 
sutfering  that  were  to  be  done  and  endured  by  a  priest. 
Ho  declareth  himself  hereby  to  be  a  Saviour.  See 
Chap.  ii.  9,  See.  73. 

Because  the  priesthood  which  Christ  undertook 
required  matters  of  divine  dignity  and  authority,  the 
apostle  addeth  that  special  relation  which  Christ  had 
to  God,  in  this  phrase,  '  the  Son  of  God.'  Of  this 
relation,  see  Chap.  i.  2,  Sec.  15. 

By  this  it  appeareth  that  our  priest  was  both  God 
and  man,  able  and  fit  for  that  function.  Hereby  is 
Christ  distinguished  from  Aaron,  and  from  all  other 
priests.     Hereof  sec  more,  Cbap.  ii.  17,  Sec.  172. 

The  duty  required  by  virtue  of  Christ's  priesthood 
is  thus  expressed,  '  Let  us  hold  fast  our  profession.' 

Of  the  manner  of  the  apostle's  expressing  his  mind 
in  the  plural  number  and  first  person,  whereby  with 
others  he  incites  himself,  see  ver.  1,  Sec.  3. 

By  pr/ifenxinn  is  here  meant  the  true  faith  pro- 
fessed. Of  the  word  o/io>.oyla,  here  translated  profes- 
sion, see  Chap.  iii.  1,  Sec.  27. 

The  verb  r.sarui/itv,  translated  hold  fust,  signifieth 
to  hold  a  thing  so  fast  as  not  to  let  it  go  again.  Thus 
it  is  used  of  holding  Christ  when  they  had  apprehended 


him,  Mat.  xxvi.  48  ;  and  of  Herod's  holding  John 
when  he  bound  him  in  prison,  Mark  vi.  17.  It  is 
also  used  of  the  Jews  holding  the  traditions  of  their 
elders,  which  they  would  by  no  means  let  go,  Mark 
vii.  3,  4,  8.  It  is  applied  to  retaining  of  sin  in  ob- 
stinate persons,  which  shall  not  be  forgiven,  John  xx. 
23  ;  here  it  implieth  perseverance.  In  this  sense  is 
this  verb  used  three  times  by  Christ,  namely,  in  his 
epistle  to  Pergamos,  Ilev.  ii.  13  ;  to  Thyatira,  Rev. 
ii.  25  ;  and  to  Philadelphia,  Rev.  iii.  11. 

Of  perseverance  in  the  faith,  see  Chap.  iii.  G,  Sec. 
68. 

The  inference  of  this  duty  upon  the  description  of 
Christ  our  priest  sheweth,  that  the  ground  of  our  per- 
severance resteth  on  Christ's  priesthood.  For  this 
end  doth  the  apostle  exhort  us  to  '  consider  the  High 
Priest  of  our  profession,'  chap.  iii.  1. 

The  sacrifice  which  Christ  as  our  priest  once  offered 
up,  the  intercession  which  he  continually  maketh,  and 
the  benefits  which  flow  from  his  priesthood  (whereof 
see  Chap.  ii.  17,  Sec.  174),  are  both  means  and  helps 
to  perseverance. 

It  becomes  us,  even  in  this  respect,  to  be  well 
informed  in  this  mystery  of  Christ's  priesthood,  much 
to  meditate  thereon,  and  well  to  place  our  confidence 
on  it. 

Sec.  87.   Of  the  inference  o/ver.  15. 

Ver.  15.  For  ive  have  not  an  high  priest  tvhich  can- 
not he  touched  with  the  feeling  of  our  infirmities  ;  hut 
was  in  all  points  tempted  Wee  as  we  are,  yet  without 
sin. 

This  verse  is  added  to  remove  a  scruple  which  might 
arise  from  the  excellency  of  that  priest,  who  is  de- 
scribed in  the  former  verse.  For  a  poor  sinner,  iipon 
a  deep  apprehension  of  his  own  unworthiness,  vileness, 
and  cursedness,  might  thus  reason  :  True  it  is  that 
Christ  is  a  priest,  but  so  great  an  high  priest,  sitting 
on  a  glorious  throne  in  heaven,  the  very  Son  of  God, 
as  I,  poor,  weak,  cursed  sinner,  who  am  subject  to 
many  infirmities  and  corruptions,  dare  not  go  to  him 
for  mediation. 

To  remove  that  scruple,  the  apostle  here  sheweth, 
that  albeit  be  were  so  great  and  glorious  a  priest,  yet 
he  was  withal  '  touched  with  a  feeling  of  our  infirmi- 
ties,' and  '  tempted  as  we  are  ;'  so  as  we  have  good 
cause  to  believe  that  he  will  be  merciful  unto  us,  and 
read v  to  receive  and  relieve  us.  (Hereof  see  Chap, 
ii.  17,  Sec.  176). 

Thus  this  causal  conjunction  yaj,  for,  is  here  fitly 
added,  in  that  it  pointeth  at  a  reason  why  we  should 
hold  fast  the  profession  of  our  faith  in  Christ ;  be- 
cause ho  is  not  only  the  Son  of  God,  a  great  high 
priest  in  heaven  (which  was  one  reason),  but  also 
because  ho  was  '  touched  vath  the  feeling  of  our  in- 
firmities,' and  '  tempted  as  we  are,'  which  is  another 
reason. 

Wo  may  well  hence  infer,  that  it  is  necessary  to  be 


Vee.  15.] 


GOUGE  ON  HEBREWS. 


337 


instructed  in  Christ's  humiliation,  temptations,  pas- 
sions, and  infirmities,  as  well  as  in  bis  divine  majesty, 
dignity,  authority,  and  power.  The  sacred  Scripture 
doth  distinctly,  perspicuously,  and  fully  declare  both. 
Where  it  speaks  of  the  one,  it  frequently  speaks  of 
the  other. 

Christ's  humiliation,  infirmities,  and  sufferings,  are 
the  means  whereby  we  have  access  to  Christ ;  they 
are  the  ground  of  our  encouragement  to  fly  unto  him. 
His  divine  dignity  and  power  are  means  of  strengthen- 
ing our  faith,  and  making  us  wholly  to  rely  upon  him. 
Were  it  not  for  the  former,  we  durst  not  approach 
unto  him  ;  were  it  not  for  the  latter,  we  could  not 
with  confidence  rest  upon  him. 

Sec.  88.  Of  Chrht'sfeUow-feeUitr/. 

In  setting  down  the  infii-mities  of  Christ,  the  apostle 
useth  two  negatives  ;  thus,  '  We  have  not  an  high 
priest  which  cannot  be  touched,'  &e.  This  he  doth 
to  convince  us  the  more  of  the  truth  of  the  point. 
Two  negatives  in  Greek  make  a  strong  affirmative  (as 
was  shewed  ver.  13,  Sec.  7G).  It  is  more  than  if  he 
had  said,  'We  have  a  high  priest  that  can  be  touched,' 
&c.  These  two  negatives  intend  an  improbability,  if 
not  an  impossibiUty,  of  the  point ;  yea,  they  imply 
that  it  cannot  be  otherwise  thought  but  that  Christ 
should  be  so  touched  :  of  it  we  may  not  make  any 
doubt  or  question. 

The  word  duvd/x-'voii,  here  translated  can,  is  in  this 
case  turned  able,  duvarai  which  implieth  a  fitness  and 
readiness  to  a  thing.     See  Chap.  ii.  18,  Sec.  183. 

This  phrase,  touched  iritli  afeeVtnij,  is  the  interpre- 
tation of  one  Greek  word,  ffu,a!ra()^ira/,  which  is  a  com- 
pound. The  simple  verb  cduj/s/v,  pnli,  signifieth  to 
suffer ;  the  preposition  eiiu,  with.  The  compound 
au/x.'nuSh-j,  to  nuft'er  with,  or  to  be  mutually  affected 
with  others'  sufferings  ;  even  so  as  if  those  sufferings 
touched  one's  self,  and  he  himself  felt  the  weight  or 
pain  of  them. 

This  word  is  used  to  set  out  the  compassion  which 
these  Hebrews  had  of  the  apostle  in  his  bonds,  and  it 
is  thus  translated,  '  Ye  had  compassion  of  me  in  my 
bonds,'  Heb.  x.  31.  They  so  tendered  him,  or  were 
so  affected  towards  him  in  his  bonds,  as  they  would 
have  been  toward  themselves  in  the  like  case  ;  accord- 
ing to  that  direction  which  is  given  Heb.  xiii.  3.  A 
participle  derived  from  this  verb  au/j.-ahi';,  is  thus 
translated,  having  compassion  one  of  another,  1  Peter 
iii.  8.  This  word,  to  sympathise,  is  drawn  from  that 
Greek  word.  Our  English  phrase,  '  touched  with  a 
feeling,'  implieth  that  Christ  is  so  affected  with  our 
miseries  as  if  he  himself  lay  under  them,  and  felt  them 
as  much  as  we. 

To  set  forth  the  compassion  of  the  high  priest 
under  the  law,  there  is  another  compound,  (LiTpomckTv, 
derived  from  the  same  simple  verb,  which  signifieth 
to  have  compassion  with  measure,  that  is,  to  have  so 
much  compassion  as  is  sufficient.     Herein  he  was  a 


type  of  Christ,  who  hath  indeed  as  much  compassion 
as  is  requisite.  In  this  respect  Christ  is  said  to  be  '  a 
merciful  high  priest,  in  that  he  was  made  like  to  us.' 
See  Chap.  ii.  17,  See.  176. 

Sec.  89.  Of  the  infirmities  xchereof  Christ  hath  a 
felloir-feeling. 

The  particulars  whereof  Christ  is  here  said  to  have 
a  feeling  are  comprised  under  this  word  aghviiaii,  in- 
firmilies.  The  Greek  word  is  a  privative  compound. 
The  simple  noun,  eSing,  signifieth  strength.  Thence 
a  verb,  eSemTv,  which  signifieth  to  strengthen,  1  Peter 
V.  10.  The  privative  compound,  ao6s\iiTv,  hath  a  con- 
trary signification,  which  is  to  be  sich-  or  weak,  James 
V.  14,  Rom.  xiv.  2.  So  this  noun  signifieth  sickness, 
John  xi.  4,  or  any  other  weakness  and  infirmity,  2  Cor. 
xii.  9,  10. 

The  plural  number,  dahmiai;,  infirmities,  is  here 
used,  because  they  were  very  many.  They  are  said 
to  be  ri'iiiv,  our  infirmities,  because  they  were  such  as 
we  have  in  their  kind,  and  because  they  were  under- 
taken for  om-  sakes.  In  this  respect  he  is  afterwards 
in  this  verse  said  to  be  '  tempted  like  as  we  are.' 

We  have  infirmities  of  soul,  and  of  the  several 
faculties  thereof;  and  of  the  body,  and  several  parts 
thereof,  both  inward  and  outward  ;  yea,  all  the  temp- 
tations and  afflictions  from  others  whereunto  we  are 
subject,  may  be  comprised  under  infirmities.  Of  all 
these  had  Christ  a  feehng. 

That  which  is  here  taken  for  grant,  that  Christ  was 
'  touched  with  a  feehng  of  our  infirmities,'  may  be 
taken  two  ways. 

1.  In  reference  to  those  infirmities  wherewith  he 
was  in  bis  own  person  afflicted.  These  were  such  as 
we  are  subject  unto,  as  is  shewed  before.  He  was 
herein  made  like  to  us.     See  Chap.  ii.  17,  Sec.  169. 

2.  In  reference  to  those  infirmities  wherewith  we  are 
afflicted.  Christ  being  ottr  head,  he  had  a  fellow- 
feeling  of  them.  It  is  oft  noted  in  the  history  of  the 
Gospel,  that  he  was  '  moved  with  compassion.'  See 
Chap.  ii.  17,  Sec.  176. 

As  an  evidence  of  Christ's  fellow-feeling  of  our  in- 
firmities, he  wept,  John  xi.  35,  Luke  xix.  41  ;  he 
groaned  and  mourned,  Mark  iii.  5  ;  he  invited  such 
as  were  heavy  laden  to  come  unto  him.  Mat.  xi.  28  ; 
he  preached  to  the  poor,  Mat.  xi.  5  ;  he  comforted 
the  afflicted.  Mat.  ix.  2  ;  and  absolved  the  penitent 
sinner,  Luke  vii.  47,  48. 

Because  we  are  most  afl'ected  with  outward  evi- 
dences, it  is  expressly  noted  that  he  fed  the  hungry, 
cleansed  the  lepers,  healed  the  sick,  eased  the  pained, 
gave  sight,  hearing,  and  speech  to  such  as  wanted 
them,  restored  limbs,  raised  the  dead,  and  dispos- 
sessed devils. 

To  shew  that  he  had  this  fellow-feeling,  not  on  earth 

only,  birt  that  he  retaineth  it  even  still  in  heaven,  he 

hath  not  only  in  general  said  concerning  his  people, 

'  He  that  toucheth  you  toucheth  the  apple  of  mine 

Y 


338 


GOUGE  OX  HEBREWS. 


eye,'  Zccli.  ii.  8  ;  but  also  in  particular,  when  his 
church  was  persecuted,  he  said  to  the  persecutor, 
•  Saul,  Saul,  why  persecutcst  thou  me  ?'  Acts  is.  5. 
In  this  respect  the  apostle  calleth  the  afflictions  of  the 
church,  '  the  remnant  of  the  afflictions  of  Christ,' 
Col.  i.  24,  namely,  such  as  Christ,  through  his  com- 
passion and  fellow-feeling,  sufferoth  in  his  mystical 
body. 

Ohj.  It  cannot  stand  with  Christ's  heavenly  glory 
to  have  a  fellow-feeling  of  miseries. 

Ans.  This  fellow-feeling  ariseth,  not  from  any  pas- 
sion or  proper  sufl'ering  in  soul  or  body,  but  from  the 
mystical  union  which  is  betwixt  him  and  his  members. 
He  accepts  kindnesses  done  to  them  as  done  to  him- 
self, and  accounts  wrongs  done  to  them  as  done  to 
himself,  Mat.  xxv.  40,  &c. 

Christ  is  thus  touched  with  the  feeling  of  onr 
infirmities,  that  we  might  be  the  better  persuaded 
to  seek  to  him  for  succour  in  all  our  needs.  See 
Chap.  ii.  17,  Sec.  17G  in  the  end. 

This  doth  much  commend  Christ's  tender-hearted- 
ness to  us.  He  doth  every  way  respect  both  our 
weakness  and  our  wretchedness. 

It  becomes  us  oft  to  meditate  hereon  for  strengthen- 
ing our  faith.  It  is  a  great  encouragement  for  us  to 
go  unto  him,  especially  if  we  consider  how  he  was 
touched  in  his  own  person,  and  by  reason  of  his  union 
with  us.  Let  us  hereupon  lay  open  our  sores  aud 
griefs  before  him.  The  more  we  are  afflicted,  the 
more  he  will  pity  us. 

See.  90.   Of  Christ  being  tempted  as  kc  are. 

To  prove  that  Christ  was  '  touched  with  the  feeling 
of  our  infirmities,'  the  apostle  sheweth  how  far  he  was 
tempted.  This  he  bringeth  in  by  a  particle  of  oppo- 
sition, ht,  hut,  which  here  importeth  a  reason  of  the 
aforesaid  fellow-feeling,  which  was  because  he  was 
tempted. 

To  make  this  reason  the  more  clear,  the  apostle  thus 
expresseth  the  extent  of  Christ's  temptations,  xara 
•TriiTa,  in  all  points,  or  according  to  all  things,  even 
all  things  wherein  it  was  needful  and  useful  for  him 
to  be  tempted. 

How  Christ  was  tempted,  and  how  many  ways,  see 
Chap.  ii.  18,  Sec.  182. 

It  is  further  added,  Nice  as  we  are,  or  word  for  word, 
xad'  hiMaiorriTa,,  after  the  similitude ;  SO  is  this  very  phrase 
translated,  Heb.  vii.  15.  Here  the  phrase  is  used 
after  the  Hebrew  manner,  for  the  adverb  similiter, 
like,  namely,  like  to  us.  Not  unfitly  therefore,  for 
sense,  is  it  here  translated  like  as  tee.  Christ  was 
tempted  as  we  are  tempted,  in  that  he  assumed  the 
nature  of  our  infirmities,  and  thereby  made  himself 
subject  to  the  infimiitios  of  our  nature.  Thus  was  he 
made  like  us,  and  that  in  all  things,  as  is  shewed 
Chap.  ii.  17,  Sec.  GB,  09. 

This  the  apostle  doth  here  thus  distinctly  set  down, 
to  assaro  ns  that  Christ  hath  compassion  on  us,  and 


[Chap.  IV. 

will  succoar  and  support  us  in  all  our  infirmities  and 
distresses.     See  Chap.  ii.  18,  Sec.  180. 

Sec.  91.   Of  Chist's  heinr/  without  sin. 

To  prevent  a  cavil  against  the  foresaid  truth,  that 
Christ  was  '  in  all  things  tempted  as  we  are,'  the 
apostle  addeth  this  exception  or  hmitation,  yet  yjifii 
afia^Tiac,  ivithout  sin.  Though  Christ  might  be 
tempted  to  sin,  j'ct  could  no  sin  seize  upon  him.  See 
Chap.  ix.  14,  Sec.  80. 

The  purity  of  Christ  is  set  out  negatively,  thus, 
without  sin,  to  demonstrate  the  point  more  clearly  and 
fully.  For  such  as  are  just  and  holy,  Mark  vi.  20, 
righteous  and  blameless,  Luke  i.  G,  may  have  sin  in 
them  ;  for  the  regeneration  of  men  is  not  perfect  in 
this  world,  but  to  be  without  sin  is  to  be  perfectly 
pure,  for  sin  only  pollutcth  and  defileth  a  man.  Christ, 
then,  is  here  set  forth  to  bo  light,  in  whom  is  no  dark- 
ness ;  to  be  perfectly  pure.  There  was  no  corruption 
within  him,  no  speck  or  spot  without  him.  This  was 
prefigured  by  the  quality  of  the  sacrifices,  which,  under 
the  law,  were  to  be  oftered  up  as  a  type  of  him. 

In  general,  every  sacrifice  was  to  be  '  without 
blemish,'  Lev.  i.  10. 

In  particular,  the  paschal  lamb,  which  was  an  espe- 
cial type  of  Christ,  was  to  be  without  blemish,  Exod. 
xii.  5  ;  and  the  red  cow,  which  was  a  like  special  type, 
was  to  be  '  without  spot,  and  without  blemish,'  Num. 
xix.  2.  The  perfection  of  Christ's  purity  is  more  fully 
set  forth  under  the  legal  sacrifice  by  these  inhibitions, 
that  they  might  not  be  blind,  nor  lame,  nor  sick,  Mai. 
i.  8.  That  which  was  blind  wanted  a  member ;  that 
which  was  lame  was  defective  in  what  it  had ;  that 
which  was  sick  was  inwardly  infected.  By  these 
negatives  is  implied  that  the  sacrifice  should  be  sound 
within,  and  full  in  all  the  parts,  and  perfect  in  those 
which  it  had.  Thus  it  set  forth  the  inward  sincerity 
of  Christ,  the  outward  integrity  of  all  parts  of  obedi- 
ence, and  the  perfection  of  everything  that  he  did. 
In  reference  to  the  sacrifice  under  the  law,  Christ  is 
styled  '  a  lamb  without  blemish,  and  without  spot,' 
1  Peter  ii.  19. 

As  legal  sacrifices,  so  priests  also  did  set  out 
the  integrity  of  Christ ;  for  they  were  to  have  no 
blemish.  Lev.  xxi.  17,  18;  and  the  high  priest  was 
to  carry  this  title,  '  Holiness  to  the  Lord,'  Exod. 
xxviii.  30. 

The  prophets  also  foretold  as  much,  and  that  both 
negatively,  thus,  '  Ho  had  done  no  violence,  neither 
was  any  deceit  in  his  mouth,'  Isa.  liii.  9  ;  and  afSr- 
matively,  thus,  '  The  Spirit  of  the  Lord  shall  rest  upon 
him,  the  Spirit  of  wisdom,'  &c.,l8a.  xi.  2,  &c. 

In  these  respects  ho  is  styled  'just,'  Zech.  ix.  9  ; 
the  '  branch  of  righteousness,'  Jer.  xxxiii.  15  ;  '  the 
Lord  our  righteousness,'  Jer.  xxxiii.  16  ;  '  the  holy 
of  holiest,'  Dan.  ix.  24. 

In  the  New  Testament  this  is  more  plentifully  and 
distinctly  set  forth  in  his  conception,  birth,  and  whole 


Ver.  1G.] 


GOUGE  ON 


33D 


course  of  life,  and  thereupon  called  'that  holy  thing,' 
L'lke  i.  35,  and  the  'just  one,'  Acts  xxii.  14. 

ObJ.  Sin  is  natural,  John  iii.  6,  Ps.  li.  5,  Job  xiv.  4. 

Ans.  1.  Sin  is  not  essentially  natural ;  it  is  only  an 
accident. 

2.  It  is  an  inseparable  accident  to  such  as  come 
from  man  by  man  in  the  ordinary  course  of  nature  ; 
vi  t  not  so  but  that  God  can  sever  this  accident,  and 
not  destroy  the  nature. 

3.  Though  Christ  came /row  man,  yet  he  came  not 
hi/  man.  He  was  conceived  by  the  Holy  Ghost,  Mat. 
i.  20. 

Ohj.  2.  Christ  was  in  the  loins  of  Adam,  and  there- 
upon guilty  of  Adam's  sin. 

Ans.  1.  The  proposition  may  be  denied  if  Adam  be 
considered  as  a  public  person  representing  others,  and 
receiving  or  losing  for  them.  For  Christ  was  himself 
another  public  person  and  root,  as  is  evident  by  these 
phrases,  '  the  first  Adam,'  '  the  last  Adam  ;'  '  the 
first  man,'  '  the  second  man,'  1  Cor.  xv.  45,  47.  In 
this  respect  Adam  is  styled  the  fitjure  of  Christ,  Eom. 
v.  14.  As  Adam  was  a  head  and  a  root,  so  was 
Christ.  If  Adam  had  not  fallen,  Christ  had  not  been 
born. 

2.  The  consequence  may  also  be  denied  ;  if  the 
proposition  be  meant  of  that  common  matter  from 
whence  all  men  came ;  for  though  the  matter  of  Christ's 
body  were  from  Adam,  yet  it  was  not  by  natural  gene- 
ration, but  by  a  supernatural  operation  of  the  Holy 
Ghost. 

As  there  was  no  original  sin  in  Christ,  so  nor  actual. 
Not  inward,  for  '  he  knew  no  sin,'  2  Cor.  v.  21.  Not 
outward,  for  not  in  speech :  '  no  guile  was  found  in 
his  mouth,'  1  Peter  ii.  22.  Nor  in  deed,  for  he  chal- 
lenged his  adversaries  if  they  could  impeach  him  of 
any  blame.  And  when  the  devil  himself  sifted  him, 
he  fonnd  nothing  in  him,  John  xiv.  30 ;  for  he  loved 
the  Lord  with  all  his  heart,  &c.,  and  his  neighbour  as 
himself,  and  therein  fulfilled  the  whole  law,  and  so 
transgressed  no  part  thereof. 

As  for  Christ,  it  was  suflicient  that  he  took  man's 
nature.     He  needed  not  to  take  his  corruption. 

This  which  the  apostle  here  cites  as  a  prerogative 
of  Christ,  discovers  the  dotage  of  papists  about  the 
conception  of  the  virgin  Mury  without  original  sin. 
She  was  conceived  by  natural  propagation,  and  so  had 
sin  conveyed  into  her.  Had  she  had  no  original  sin, 
she  could  have  had  no  actual  sin.  If  no  actual  sin,  why 
was  she  reproved  by  Christ?  Luke  ii.  49,  John  ii.  4. 
If  she  had  had  no  sin,  she  had  needed  no  Saviour  nor 
offering  for  sin,  yet  she  acknowledged  Christ  her  Sa- 
viour, Luke  i.  47,  and  carried  a  pair  of  turtle  doves 
for  her  offering,  Luke  ii.  24. 

Christ  was  pure  without  sin  upon  these  grounds  : 

1.  That  his  human  nature  might  be  fit  to  bo  united 
to  the  divine  nature. 

2.  That  he  might  be  a  sufficient  Saviour  of  others. 
'  For  such  an  high  priest  became  us,  who  is  holy,'  set 


apart  by  God  for  that  function  ;  '  harmless,'  without 
actual  sin,  having  never  done  harm  nor  wrong  to  God 
or  man  ;  '  uudefiled,'  free  from  original  corruption  ; 
'  separate  from  sinners,'  exempt  from  the  common 
guilt  of  Adam's  sin  under  which  all  men  lie,  Heb. 
vii.  2G. 

3.  That  '  we  might  be  made  the  righteousness  of 
God  in  him,'  2  Cor.  v.  21,  which  he  could  not  have 
been  if  he  had  not  been  without  sin. 

4.  That  we  might  be  saved,  and  yet  the  law  not 
frustrate,  Rom.  viii.  3,  and  x.  4. 

6.  That  Satan  might  have  nothing  to  object  against 
him. 

6.  That  death,  grave,  and  devil  might  lose  their 
power  by  seizing  on  him  that  was  without  sin. 

1.  The  foresaid  purity  of  Christ,  to  be  without  sin, 
puts  a  difference  betwixt  Christ  and  other  priests,  who 
'  offered  for  themselves,  and  for  the  errors  of  the  people,' 
Heb.  ix.  7  ;  but  Christ,  '  being  without  sin,'  offered 
not  for  himself. 

2.  It  hence  appeareth  that  no  other  man  could  have 
been  a  sufficient  priest ;  for  '  there  is  none  righteous, 
no,  not  one.'     '  All  have-  sinned,'  Rom.  iii.  10,  23. 

3.  This  affordeth  much  comfort  to  us  against  our 
manifold  sins  ;  fur  when  we  appear  before  God,  he  be- 
holds us  in  our  surety.  God's  eye  is  especially  cast 
upon  him  who  is  '  without  sin.' 

4.  This  may  be  a  good  incitement  unto  us  to  cleanse 
ourselves  from  all  sin,  as  far  as  possibly  we  can,  that 
we  may  be  like  unto  him.  '  Every  man  that  hath 
hope  in  Christ  purifieth  himself,  even  as  he  is  pure,' 
1  John  iii.  3.  Christ  was  free  from  original  corrup- 
tion. We  must  labour  to  subdue  it  in  us,  Eph.  iv. 
20-22.  Christ  knew  no  sin  within  him.  We  ought 
to  be  so  circumspect  over  our  inward  disposition  as  in 
truth  to  say,  '  I  know  nothing  by  myself,'  1  Cor.  iv.  4. 
There  was  no  guile  found  in  Christ's  mouth.  We 
ought  to  '  put  away  lying,  and  speak  every  man  truth 
with  his  neighbour,'  Eph.  iv.  25.  Christ  did  not  evil. 
We  ought  to  '  abhor  that  which  is  evil,  and  to  cleave 
to- that  which  is  good,'  Rom.  xii.  9. 

Sec.  92.   Of  the  inference  of  the  IGth  verse. 

Ver.  16.  Let  us  therefore  come  holdly  unto  tlie  throne 
of  grace,  thai  we  may  obtain  mercy,  and  find  grace  to 
help  in  time  i>f  need. 

In  this  verse  is  laid  down  a  second  use  of  Christ's 
priesthood.  The  former  was  to  '  hold  fast  our  pro- 
fession,'ver.  14.  This  is  to  '  approach  to  the  throne 
of  gi'ace.'  Both  of  them  are  brought  in  with  this 
usual  particle  of  reference,  therefore. 

This  latter  is  inferred  both  upon  the  dignity  and 
also  upon  the  infirmities  of  Christ  ;  the  former  espe- 
cially upon  his  dignity.  This  shews  Christ's  readiness; 
that  his  ablcness  to  help.  Where  these  two  concur, 
will  and  power,  no  question  need  be  made  of  any 
needful  succour.  Well  did  the  leper  which  came  to 
Christ  thus  join  them  together,   '  Lord,  if  thou  wilt. 


340 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


thou  canst  make  me  clean,'  Mat.  viii.  2.  Both  these 
must  be  known,  believed,  and  called  to  mind,  when 
we  go  to  God. 

From  this  inference  it  may  be  inferred  that  without 
Buch  a  priest  as  Christ  is,  there  is  no  access  to  God. 
If  we  must  ihcirfore  go  to  God  because  we  have  such 
a  priest,  it  followcth  that  without  such  a  priest  we  can- 
not go  to  God.     See  Chap.  ii.  17,  Sec.  179. 

The  compound  verb  'Tr^oaioyjJiij.tiia,  translated  came 
unto,  ariseth  from  the  same  simple  verb,  "i^yjiij.a.i,  that 
that  other  word,  ^/EXTjXuiloVa,  did,  which  is  translated 
passed  into,  ver.  14,  Sec.  85. 

It  in  general  implieth  an  act  on  our  part,  which 
testifieth  our  endeavour  after  that  which  we  desire. 
Hereof  see  ver.  11,  Sec.  63. 

Sec.  93.  0/  boldness  in  going  to  God. 

The  manner  of  going  to  God  is  thus  expressed; 
boldly  :  word  for  word,  fura  rroLihrialai,  with  boldness. 
or  confidence.  Of  this  word,  see  Chap.  iii.  ver.  6, 
Sec.  61. 

It  is  here  opposed  to  distruslfulness  and  fearfulness 
According  to  the  notation  of  the  original  word,  it  im 
plieth  a  free  uttering  of  a  man's  whole  mind,  anc 
.  craving  whatsoever  may  and  ought  to  be  asked  of  God 

This  is  indeed  a  great  privilege,  but  yet  no  othe; 
than  what  we  may  through  Christ,  our  great  high 
priest,  lay  claim  unto,  and  in  all  our  wants  freely  and 
warrantably  use. 

The  main  point  is  implied  under  these  phrases, 
'  ask,  seek,  knock,'  Mat.  vii.  7  ;  '  open  thy  mouth 
wide,'  Ps.  Ixxxi.  10  ;  especially  under  these  qualifica- 
tions, '  draw  near  in  full  assurance  of  faith,'  Heb.  x. 
22  ;  '  ask  in  faith,  nothing  wavering,'  James  i.  6. 
These  phrases  import  such  cheerfulness  and  confi- 
dence as  may  remove  fear  and  dread  of  wrath  and 
vengeance,  and  make  us  without  staggering  rest  upon 
God's  gracious  accepting  our  persons  and  granting 
our  desires.  For  Christ  our  priest  hath  done  to  the 
full  whatsoever  is  requisite  to  satisfy  justice,  pacify 
wrath,  procure  favour,  and  obtain  acceptance ;  on 
which  grounds  wc  may  well  go  to  God  with  an  holy 
boldness  and  confidence.  See  more  hereof.  Chap. 
iii.  6,  Sec.  61  in  the  end. 

Sec.  94.  Of  the  throne  nf  grace. 

The  place  whither  we  are  exhorted  to  come  is  said 
to  be  a  '  throne  of  grace.'  A  'hronc  is  a  chair  of  state, 
or  seat  of  majesty.  See  Chap.  i.  8,  Sec.  106.  This 
is  liere  mctonymically  applied  to  God,  to  set  out  his 
glorious  majesty. 

It  is  styled  a  throne  of  grace,  because  God's  gracious 
and  free  favour  doth  there  accompany  his  glorious  ma- 
jesty. Majesty  and  mercy  do  there  meet  together.  This 
was  under  the  law  typified  by  the  ark.  At  each  end 
thereof  was  an  angel,  to  set  out  God's  glorious  majesty. 
The  cover  of  it  is  styled  a  '  mercy-seat,'  Exodus  xxv. 
17,  18. 


Of  grace  put  for  God's  favour,  see  Chap.  ii.  9,  Sec. 

78. 

The  place  of  our  approaching  to  God  being  a  throne 
of  grace,  it  becomes  us  in  approaching  to  him  duly  to 
consider  his  majesty  and  mercy,  his  greatness  and 
goodness,  and  for  this  end  to  meditate  on  his  glorious 
attributes  and  great  works,  which  set  forth  his  glory 
and  majest}',  and  also  to  call  to  mind  his  promises, 
which  declare  his  gi'ace  and  mercy.  See  The  Guide 
to  go  to  God,  or  Explanation  oj  the  Lord's  Prayer,  on 
the  preface,  sees.  4,  6. 

Sec.  95.  0/  good  to  ourselves  gotten  by  going  to  the 
throne  of  grace. 

To  encourage  us  to  go  to  the  throne  of  grace,  and 
that  with  boldness,  the  apostle  addeth  the  end  of  ap- 
proaching thereunto,  which  is  in  general  our  own 
good,  '  that  we  may  obtain,'  &c.  So  as  advantage  to 
ourselves  may  be  expected  from  our  access  to  God ; 
we  may  be  sure  not  to  lose  our  labour.  '  If  we  ask, 
we  shall  receive  ;  if  seek,  find ;  if  knock,  it  shall  be 
opened  unto  us,'  Mat.  vii.  7.  '  Open  thy  mouth  wide,' 
saith  the  Lord,  '  and  I  will  fill  it,'  Ps.  Ixxxi.  10. 
'  Thou,  Lord,  hast  not  forsaken  them  that  seek  thee,' 
Ps.  ix.  10. 

Ohj.  1.  '  They  shall  call  upon  me,  but  I  will  not 
hear ;  they  shall  seek  me  early,  but  they  shall  not 
find  me,'  Prov.  i.  28. 

Ans.  That  is  spoken  to  despisers  of  God,  who  only 
in  their  extremities,  to  serve  their  own  turn,  call  on 
God. 

Obj.  2.  Though  Moses  and  Samuel  stood  before 
God,  he  would  not  hear  them,  Jer.  xv.  1. 

Ans.  Though  he  would  not  hear  them  for  a  rebel- 
lious people,  yet  he  would  hear  them  for  themselves. 

Obj.  3.  God  heard  not  Paul  praying  for  himself, 
2  Cor.  xii.  8. 

Ans.  Though  God  did  not  at  the  present  grant  the 
particular  thing  desired,  which  was  to  remove  the 
temptation,  yet  he  granted  grace  sufficient  for  him  to 
withstand  the  temptation,  which  was  equivalent. 

Obj.  4.  Christ  prayed  that  the  cup  might  pass  from 
him.  Mat.  xxvi.  39,  but  it  did  not  pass. 

Ans.  1.  He  did  not  simply  pray  to  have  it  clean 
pass  away,  but  with  submission  to  his  Father's  will. 

2.  '  He  was  heard  in  that  he  feared,'  Heb.  v.  7. 
Ho  was  supported  and  enabled  to  pass  through  all  that 
was  laid  upon  him. 

To  conclude.  Saints  well  know  what  God  hath  ab- 
solutely promised,  answerably  they  frame  their  peti- 
tions, as  Daniel  ix.  2,  3,  &c. 

Other  things  they  pray  for  with  submission  to  the 
will  of  God,  2  Sam.  xv,  2G  ;  Mark  i.  40  ;  Mat.  xxvi. 
39. 

God's  granting  the  warrantable  desires  of  his  ser- 
vants is  a  strong  motive  to  '  go  boldly  to  the  throne 
of  grace.'  Many  beggars  are  importunate  suitors  to 
men,  yet  oft  in  vain ;  so  petitioners  to  kings,  parlia- 


Ver.  16.  J 


GOUGE  ON  HEBREWS. 


841 


ments,  judges,  and  other  great  ones.  Believers  may 
be  sure  to  obtain  their  desire  of  God,  therefore  they 
may  and  must  go  to  the  throne  of  grace  in  faith,  Mark 
xi.  24  ;  James  i.  6.     We  lose  much  for  want  of  faith. 

Sec.  96.  Of  mercy  and  grace,  receivinr/  andfimUmj. 

The  benefits  to  be  expected  from  our  approach  to 
the  throne  of  grace  are  set  down  under  these  two 
words,  merci/,  grace.  They  are  here  metonymically 
put  for  all  the  effects  of  mercy  and  grace,  even  for 
whatsoever  God  in  mercy  and  grace  seeth  meet  to 
bestow  on  them  that  come  to  him  ;  for  mercy  and 
grace  are  the  cause  of  all. 

Mercy  (e>.eo5)  hath  particular  reference  to  man's 
misery  and  wretchedness,  so  it  impheth  pity  and  com- 
passion.    See  Chap.  ii.  17,  Sec.  176. 

Grace  (%aj/s)  hath  reference  to  man's  unworthiness, 
BO  as  it  implieth  the  free  will  of  God  ;  that  what  God 
doth  he  doth  for  his  own  sake,  of  his  own  gracious 
good  pleasure,  without  any  desert  on  man's  part. 
For  God's  grace  and  man's  works  are  diametrically 
opposed  one  to  another,  Eom.  si.  5.  Of  God's  grace 
see  Chap.  ii.  9,  Sec.  78. 

As  mercy  and  grace  in  general  intend  the  same 
thing  (namely,  the  fountain  of  all  good  and  the  free 
manner  of  conferring  the  same),  so  these  two  words 
obtain,  find,  imply  the  same  thing,  which  is  to  be 
made  partakers  of  such  and  such  blessings. 

The  former  Greek  word,  \a/j,Zdv£iv,  signifieth  to 
take  or  receive,  Heb.  v.  4,  and  vii.  5.  It  hath  refer- 
ence to  offering  or  i/iving  a  thing.  Mat.  xx.  8,  9,  and 
XXV.  15,  16.     See  Chap.  vii.  5,  Sec.  37. 

The  other  word,  Eug/VxE/v,  find,  hath  reference  to 
seeking,  as  Mat.  vii.  7,  8.  To  be  found  without  seek- 
ing is  counted  extraordinary,  Isa.  Ixv.  1,  or  accidental 
and  casual,  as  Acts  v.  10. 

The  former  presupposeth  an  offer  or  gift  on  God's 
part,  whereupon  we  may  be  bold  to  take  and  receive. 

The  other  implieth  an  act  on  oiu-  part,  whereupon 
we  may  be  sure  to  iind,  Luke  xi.  9,  10. 

The  Greek  word  is  also  translated  to  obtain,  Chap. 
is.  12. 

Sec.  97.   0/ mercy  and  grace  the  ground  of  all  good. 

The  foresaid  description  of  the  benefit  obtained  by 
going  to  the  throne  of  grace  (in  these  words,  to  '  ob- 
tain mercy  and  find  grace  ')  shews  that  mercy  and 
grace  are  the  ground  of  all  that  good  which  we  can 
expect  from  God.  Therefore  the  apostles  use  to  join 
them  together  in  their  salutations,  wherein  they  desire 
all  good  for  those  to  whom  they  write,  thus  :  '  Grace 
and  mercy  from  God,'  &c.,  1  Tim.  i.  2  ;  2  Tim.  i.  2 ; 
Titus  i.  4  ;  2  John  3.  All  saints  in  all  ages  have 
acknowledged  and  pleaded  this  in  their  addresses  to 
God,  Num.  xiv.  18,  19  ;  Ps.  Ii.  1  ;  Daniel  ix.  18. 

There  is  nothing  out  of  God  which  can  move  him 
to  any  thing.  It  must  therefore  be  his  grace  and 
mercy  that  moves  him  to  do  good  to  man  ;  the  rather 


because  man  is  in  himself  most  miserable  through  sin, 
and  in  that  respect  a  fit  object  of  mercy  ;  and  withal 
most  unworthy  of  the  least  good,  so  as  free  grace  must 
needs  come  in  to  do  him  good.  There  is  nothing  in 
man  to  deserve,  or  any  way  procure,  good  from  God. 

Great  is  the  pride  of  our  adversaries  the  papists, 
who  too  too  audaciously  plead  their  own  merits  before 
God.  Adam  in  his  inuocency  could  merit  nothing  of 
God,  all  that  he  could  do  was  but  duty.  Should  the 
glorious  angels  conceive  any  merit  in  what  they  did, 
they  would  stain  their  glorious  works,  and  make  them- 
selves devils  thereby.  See  The  Whole  Armour  of  God, 
treat,  ii.  part  iv.  of  righteousness,  sec.  7,  on  Eph.  vi. 
14. 

Great  also  is  the  folly  of  those  that  trust  to  the 
supererogatory  works  of  others,  as  if  any  man  were 
able  to  do  more  than  he  is  bound  to  do,  or  more  than 
the  law  requires.  This  is  an  higher  degree  of  pre- 
sumption than  the  former. 

No  marvel  that  neither  the  one  nor  the  other  receive 
any  fruit  of  mercy  and  grace.  For  by  the  conceit  of 
merit  and  supererogation,  mercy  and  grace  are  made 
null  to  them. 

Considering  mercy  and  grace  are  the  ground  of  all 
hope,  let  us  take  due  notice  thereof;  and  as  we  cast 
one  eye  on  our  wretchedness  and  unworthiness,  so  let 
us  cast  another  eye  on  God's  mercy  and  grace,  that 
by  our  wretchedness  we  be  not  discouraged  from  ap- 
proaching to  the  throne  of  grace. 

This  brought  the  publican  thither,  who  said,  '  God 
be  merciful  to  me  a  sinner,'  Luke  xviii.  13. 

Of  God's  grace,  see  more,  Chap.  ii.  9,  Sec.  78.     , 

Sec.  98.  Of  God's  readiness  to  afford  succour. 

A  particular  blessing  arising  from  God's  mercy  and 
grace  is  thus  expressed,  '  to  help  in  time  of  need.' 
The  word  jBoriSna,  translated  helj),  is  a  noun ;  for 
perspicuity's  sake  it  may  be  thus  translated,  for  help, 
[si;  (Bo^kiav.) 

Of  the  emphasis  of  the  Greek  word  translated  help, 
see  Chap.  ii.  18,  Sec.  184. 

This  word  implieth  a  readiness  in  God  to  afl'ord 
succour.  God,  according  to  the  notation  of  the  Greek 
word,  is  ready  to  run  at  the  cry  of  his  children  to 
succour  them. 

He  is  said  to  '  ride  upon  the  heavens  for  their  help,' 
Deut.  xxxiii.  26.  God  himself  renders  this  reason  of 
succouring  his  people  in  Egypt,  '  I  have  heard  their 
cry,'  Exod.  iii.  7.  In  this  respect  God  is  resembled 
to  parents,  Ps.  ciii.  13,  Isa.  Ixvi.  13,  who  use  to  run 
when  they  hear  their  child  cry.  Yea,  God  in  pity  and 
compassion  is  preferred  before  eai-thly  parents,  JPs. 
xxvii.  10,  Isa.  xlix.  15.  &»-^!^|^ 

This  is  a  point  of  admirable  comfort  to  us'that  are 
subject  to  many  miseries,  and  oft  forced  to  cry  bitterly. 
God  hath  an  ear  to  hear  our  cries,  and  an  heart  to 
pity  us.  When  Hagar's  child  cried,  and  Hagar  could 
not  help  it,  God  heard  the   voice  of  the  lad,  and 


342 


GOUGE  ON  HEBEEWS. 


[Chap.  IV. 


afforded  help,  Gen.  xxi.  IG,  &c.     Tbis  is  sufficient  to 
keep  us  from  fainting  in  our  distresses. 

This  also  may  be  a  motive  to  stir  us  up  to  cry  and 
call  to  God  in  all  our  distresses.  Children  in  their 
need  will  cry  to  their  parents,  yet  it  may  be  their 
parents  hear  them  not ;  or  if  they  hear  them,  are  not 
able  to  help  them,  as  Hagar  could  not  help  her  child, 
Gen.  xxi.  IG.  But  God  always  hears,  even  our  inward 
cries,  Exod.  xiv.  15. 

Sec.  99.  Of  Ood's  doing  good  in  season. 

This  phrase,  in  time  of  need,  is  the  interpretation  of 
one  Greek  word,  £uxa(jov,  which  signifieth  seasonaUe. 
It  is  translated  convenient,  Mark  vi.  21.  The  sub- 
stantive, iiixaisla,  is  translated  opportunity.  Mat.  xsvi; 
16.  The  adverb  luy.a'i^ug,  conveniently,  Mark.  xiv.  11; 
and  in  season,  2  Tim.  iv.  2. 

The  word  is  compounded  of  a  noun,  xaigo;,  that 
signifieth  season,  and  an  adverb  that  in  composition 
signifieth  good  :  so  as  this  compound  signifieth  a  good 
season. 

The  Grecians  have  two  words  that  in  general  signify 
time.  But  one  (x^c'vos)  useth  to  be  indefinitely  put  for 
any  kind  of  time,  as  Mat.  xxv.  19.  The  other  {xai^og) 
determinately  for  a  season  or  fit  time.  It  is  trans- 
lated season,  Mark  xii.  2 ;  dtie  season,  Mat.  xxiv.  45  ; 
opportunity,  Gal.  vi.  10,  Heb.  xi.  15.  This  interpreta- 
tion, in  due  time,  doth  give  the  full  sense  of  the  word. 

As  the  Grecians  have  two  words  to  distinguish  time 
and  season,  which  are  both  set  down  together.  Acts 
i.  7,  so  the  Hebrews  also  have  two  distinct  words : 
one,  ny,  tentpus,  for  time  indefinitely,  Ps.  xxxiv.  1 ;  the 
other,  "IVIO,  tempiis  statuturn,  opportunitas,  for  a  set 
time  or  season.  Gen.  i.  14,  Hah.  ii.  2. 

The  word  here  used  by  the  apostle  (signifying  in  the 
simple  use  thereof,  a  season,  or  fit  time  ;  and  in  the 
composition,  a  good  scanon),  gives  us  to  understand, 
that  God  affords  help  in  the  best  time,  even  the  fittest 
season  that  can  bo.  All  things  that  God  doth,  he 
ordercth  in  due  time  and  season,  especially  the  succour 
that  he  affordeth  unto  his  children.  '  He  givelh  rain 
in  his  due  season,'  Deut.  xi.  14.  '  He  giveth  to  all 
their  meat  in  due  season,'  Ps.  cxlv.  15.  His  saints 
reap  that  crop  which  he  giveth  '  in  due  season,'  Gal. 
vi.  9.  '  To  every  thing  there  is  a  season,'  Eccles.  iii.  1. 

1.  God  herein  doth  much  manifest  his  wisdom.  For 
as  in  wisdom  he  made  all  things,  Ps.  civ.  24,  so  most 
wisely  duth  ho  dispose  the  same. 

2.  Hereby  good  things  are  clearly  manifested  to  bo 
of  God ;  for  '  in  the  mount  the  Lord  shall  bo  seen,' 
Gen.  xxii.  14;  that  is,  in  the  time  of  greatest  need, 
and  fittest  season.  To  this  purpose  saith  the  Lord, 
'  In  an  acceptable  time  have  I  heard  thee,  and  in  a 
day  of  salvation  have  I  helped  thee,'  Isa.  xlix.  8. 

8.  Then  will  help  do  most  good,  when  it  is  afforded 
in  season. 

This  is  a  great  inducement  to  wait  for  a  season. 
God,  who  is  the  Lord  of  times  and  seasons,  Acts  i.  7, 


better  knoweth  which  is  the  fittest  season  for  succour 
than  we  can.  Indeed,  God  oft  seemeth  long  to  put  off 
help ;  but  that  is  to  afford  help  in  the  fittest  season. 
Ignorance  hereof  makes  many  impatient. 

Had  the  Israelites  known  the  season  of  their  deliver- 
ance through  the  Red  Sea,  they  would  not  have  mur- 
mured as  they  did,  Exod.  xiv.  11,  &c.  Nor  would 
the  king  of  Israel  have  blasphemed  as  he  did,  2  Kings 
vi.  33,  if  he  had  understood  the  season  of  his  deliver- 
ance. Men  not  knowing  this,  imagine  that  God  hears 
them  not,  or  regards  them  not,  and  hereby  they  de- 
prive themselves  of  that  good  which  otherwise  they 
might  have.  So  did  Saul,  1  Sam.  xiii.  8,  9.  God 
himself  is  so  punctual  in  observing  his  season,  as  ho 
will  not  suffer  it  to  be  prevented  or  over-slipped.  He 
therefore  that  believeth  will  not  make  haste,  Isa. 
xxviii.  16. 

Sec.  100.   Of  the  resolution  o/ Heb.  iv.  14,  15,  16. 

Ver.  14.  Seeing  then  that  we  have  a  great  high  priist, 
that  is  passed  into  the  heavens,  Jesus  the  Son  of  Gad, 
let  us  holdfast  our  profession. 

15.  Foi-  ice  have  not  an  high  priest  which  cannot  he 
touched  with  the  feeling  of  our  infirmities  ;  hut  was  in 
all  points  tempted  like  as  ive  are,  yet  without  sin. 

16.  Ld  us  therefore  come  boldly  unto  the  throne  of 
grace  that  we  may  obtain  mercy,  and  find  grace  to  help 
in  time  of  need. 

The  sum  of  these  three  verses  is  a  transition  from 
Christ's  prophetical  to  his  priestly  function. 
Hereabout  we  may  observe, 

1.  The  inference  of  Christ's  priesthood  on  his  pro- 
phetical oflice. 

2.  The  substance  of  his  priesthood. 
Of  the  substance  there  are  two  parts, 

1.  A  description  of  the  person. 

2.  A  declaration  of  the  duties  arising  thereupon. 
In  the  description  are  set  down, 

1.  The  function. 

2.  The  person  that  executeth  it. 

In  setting  down  the  function  three  points  aro  ex- 
pressed. 

1.  The  kind  of  function,  priest. 

2.  The  excellency  of  it,  high. 

3.  The  right  which  we  have  to  it,  in  this  phrase, 
seeing  we  have. 

The  person  is  illustrated, 

1.  Jiy  his  dignity,  ver.  14. 

2.  B}-  his  infiimitics,  ver.  15. 
His  dignify  is  manifested, 

1.  By  the  place  where  ho  is,  he  is  passed  into  ihe 
hearrns. 

2.  By  his  title,  Jaus. 

8.  By  his  relation  to  God,  Ihe  Son  of  God. 

Upon  this  dignity  of  Christ  the  first  duty  is  inferred. 

The  duty  is  set  out, 

1.  By  an  act,  let  us  holdfast. 

2.  By  the  subject  matter  thereof,  our  profession. 


Ver.  1 6.] 


GOUGE  ON  HEBREWS. 


34.3 


Christ's  infirmities  are  hinted  two  ways :  1,  nega- 
tively ;  2,  affirmatively. 

The  negative  is  doubled  to  make'  the  stronger 
affirmative. 

The  first  branch  of  the  negative  again  expresseth, 

1.  The  kind  of  function,  priest.' 

2.  The  excellency  thereof,  hif/h. 
The  second  branch  sets  down, 

1.  Christ's  compassion,  touched  with  a  feeling  of. 

2.  The  object  thereof,  our   infirmities. 
The  affirmative  declaretb, 

1.  The  evidence  of  Christ's  infirmities. 

2.  The  limitation  thereof. 
The  evidence  is, 

1.  Propounded,  in  this  word,  tempted. 

2.  Amplified:  1,  by  the  extent,  in  all  points; 
2,  by  the  manner,  like  as  we  are. 

The  limitation  is  in  this  phrase,  yet  without  sin. 
The  other  duty  arising  from  Christ's  priesthood  is 
set  out, 

1.  By  the  kind  thereof. 

2.  By  the  end  thereof. 
The  kind  of  duty  is  set  out, 

1.  By  an  act,  let  us  come. 

2.  By  the  place,  throne  off/race. 

3.  By  the  manner,  boldly. 

The  end  is,  1,  generally  propounded ;  2,  parti- 
cularly exemplified. 

In  the  general  is  implied, 

1.  The  ground  of  all  goodness,  in  two  words,  mercij, 
grace. 

2.  The  participation  thereof  in  two  other  words, 
obtain,  find. 

The  exemplification  points  at  the  benefit  of  mercy 
and  grace. 

This  is  set  out, 

1.  By  the  kind  of  benefit,  help. 

2.  By  the  seasonableness  of  it,  in  time  of  need. 

Sec.  101.  Of  observations  raised  out  of  Heb.  iv. 
14-lG. 

I.  Means  of  grace  are  to  be  improved.  This  ariseth 
from  the  inference,  then,  ver.  14.     See  Sec.  82. 

II.  Christ  is  a  iiriest. 

III.  Christ  is  an  high  priest. 

IV.  Christ  is  a  great  high  priest.  These  three  doc- 
trines are  expressed  in  the  text.     See  Sec.  83. 

V.  We  have  a  right  to  the  great  high  priest.  This 
phrase,  '  seeing  that  we  have,'  intends  our  right. 
See  Sec.  83. 

VI.  Heaven  is  the  place  where  Christ  exerciseth  his 
priesthood.  The  mention  of  heaven  about  this  point 
declares  as  much.     See  Sec.  84. 

VII.  Nothing  could  hinder  Christ  from  entering  into 
heaven.  The  emphasis  of  the  word  translated  passed 
into  proves  this  point.     See  Sec.  85. 

VIII.  Saints  on  earth  have  communion  with  Christ 
in  heaven.     This  is  gathered  from  the  conjunction  of 


this  act   of  ours,    we   have,  with  Christ's  being  in 
heaven.     See  Sec.  85. 

IX.  Our  priest  is  a  Saviour.  The  title  Jesus  sig- 
nifieth  a  Saviour.     See  Sec.  86. 

X.  Our  priest  is  true  God.  He  is  in  a  proper  sense 
the  Son  of  God.     See  Sec.  86. 

XI.  Professors  of  the  true  faith  must  persevere  therein. 
This  is  to  '  hold  fast  our  profession.'     See  Sec.  86. 

XII.  Christ's  priesthood  is  the  ground  of  our  perse- 
verance. The  inference  of  the  duty  upon  Christ's 
priesthood  proves  this  point.     See  Sec.  86. 

XIII.  Christ  ivas  subject  to  infirmities.  This  is 
here  taken  for  grant.     See  Sec.  89. 

XIV.  Christ  had  a  fellow-feeling  of  our  infirmities. 
This  is  here  set  down  with  much  emphasis  by  doubling 
the  negative.     See  Sec.  88. 

XV.  Christ's  fellotv-f eel ing  of  our  infirmities  should 
make  us  rather  hold  fast  our  profession.  This  is 
here  brought  in  as  a  reason  thereof.     See  Sec.  87. 

XVI.  Christ  zvas  tempted.  This  is  here  plainly 
expressed.     See  Sec.  90. 

XVII.  Christ  was  subject  to  all  sorts  of  temptations. 
This  phrase,  in  all  points,  cleareth  this  point.  See 
Sec.  90. 

XVin.  Christ  was  subject  to  such  temptations  as  we 
are.  This  phrase,  like  as  we,  declares  as  much.  See 
Sec.  90. 

XIX.  Christ  was  perfectly  pure.  He  was  without 
sin.     See  Sec.  91. 

XX.  Without  such  a  priest  as  Christ,  there  ts  no 
access  to  God.  The  inference  of  this  duty  of  going  to 
God  on  the  description  of  Christ's  priesthood  implies 
this  doctrine.     See  Sec.  92. 

XXI.  In  Christ  we  may  and  must  go  unto  God. 
This  is  the  main  duty  here  required.     See  Sec.  92. 

XXII.  Believers  may  with  confidence  go  to  God, 
This  word  boldly  intends  as  much.     See  Sec.  93. 

XXIII.  God,  to  whom  we  go,  is  a  King  of  majesty. 
He  sits  on  a  throne.     See  Sec.  94. 

XXIV.  God's  majesty  is  mixed  ivith  mercy.  His 
throne  is  a  throne  of  grace.     See  Sec.  94. 

XXV.  The  benefit  of  going  to  God  redounds  to  us. 
This  phrase,  that  we  may  obtain,  imports  our  benefit. 
See  Sec.  95. 

XXVI.  Mercy  moves  God  to  succour  us  in  our 
misery.     The  object  of  mercy  is  misery.     See  Sec.  96. 

XXVII.  The  good  which  God  afibrdeth  is  of  his  own 
good  pleasure.  This  word  grace  sets  out  God's  good 
pleasure.     See  Sec.  96. 

XXVIII.  God's  mercy  and  grace  are  the  ground  of 
all  our  help.  They  are  here  set  down  so  to  be.  See 
Sec.  97. 

XXIX.  God  is  ready  to  help.  This  is  gathered 
from  the  notation  of  the  Greek  word  translated  help. 
See  Sec.  98. 

XXX.  God's  help  is  most  seasonable.  The  Greek 
word  translated,  in  time  of  need,  sigaifieth  seasonable. 
See  Sec.  99. 


Sii 


GOUUK  ON  HE15RLWS. 


[Chap.  V. 


CHAPTER   V. 


Seel.  Of  the  analysis  of  lleb.  V. 

That  which  the  apostle  had  in  general  delivered 
about  Christ's  priesthood  in  the  three  last  verses  in 
the  former  chapter,  he  here  begiuntth  to  exemplify. 
This  he  doth  viry  copiously  from  the  beginning  of  this 
chapter  to  the  22d  verse  of  the  10th  chapter. 

The  main  scope  of  this  and  the  next  chapter  is  to 
prepare  the  Hebrews  to  a  diligent  heeding  of  that 
which  he  intended  to  dcUvor  about  Christ's  priesthood. 
For  this  end, 

1.  He  laj-eth  down  the  sum  of  that  function,  from 
the  first  to  the  eleventh  verse. 

2.  He  taxeth  their  non-proficiency  in  Christ's  school 
from  ver.  11  to  the  end. 

In  laying  down  the  foresaid  sum, 
1,  He  propounds  ;  2,  he  proves  the  point. 
He  propounds  it  in  a  description  of  a  priest,  verses 
1,  2. 

He  proves  it  two  waj's  : 

1.  By  an  exemplification  of  the  several  branches  of 
the  description  in  legal  priests. 

2.  By  an  application  of  the  said  branches  to  Christ 
himself. 

Sis  points  in  the  description  are  exemplified. 

1.  That  a  high  priest  is  taken  from  aiiiuiir/  men. 

2.  That  he  is  ordained. 
8.  That  ho  is  for  men. 

4.  That  ho  is  for  tnen  in  things  appertaining  to  God. 

5.  That  he  is  to  offer  yifts,  &c. 

6.  That  he  must  be  one  that  can  have  compas- 
sion, &c. 

In  the  exemplification  these  sis  points  ai-e  proved, 
though  not  in  that  order : 

1.  He  shews  that  the  legal  priests  might  be  com- 
passionate, in  that  they  themselves  were  compassed 
with  infinniliis,  ver.  2.; 

2.  That  they  offered  sacrifices,  ver.  3. 

8.  That  they  oil'ered  themyb/-  the  people,  ver.  3. 

4.  That  they  were  ordained,  ver.  4. 

5.  That  they  were  in  things  pertaining  la  God. 
This  is  implied  by  their  ofi'ering  for  sins,  ver.  4 ;  for 
none  can  forgive  sins  but  God  only. 

C.  The  mention  of  Aaron,  ver.  4,  sheweth  that  a 
legal  priest  was  taken  from  among  men,  so  tnis  Aaron. 

In  the  application  of  these  points  to  Christ  is 
shewed, 

1.  That  Christ  was  called,  vers,  5,  6. 

2.  That  he  was  a  true  man,  taken  from  among  men. 
The  mentioning  of  the  days  of  his  flesh,  ver.  7,  inti- 
mates as  much. 

8.  That  he  was  for  man,  even  such  as  obey  him, 
ver.  9.  1 

_  4.  That  ho  had  compassion.    This  is  implied  under 
his  crying  and  tears,  ver.  7. 

5.  That  he  oflercd  is  evident  by  his  prayers  and 


supplications,  which  were  as  incense  offered.  The 
mention  of  his  death,  ver.  7,  implietb  the  sacrifice  of 
himself,  together  with  the  things  which  he  sufi'ered, 
ver.  8. 

G.  That  he  was  in  things  pertaining  to  God  is  clear, 
for  he  oJiered  up  prayers  to  him  that  was  able  to  save 
him  from  death,  and  this  was  God  his  Father. 

In  this  application,  as  the  apostle  makes  a  resem- 
blance betwixt  Christ  and  other  priests,  so  in  every  of 
the  branches  he  sheweth  that  Christ  was  much  more 
excellent  than  thej'. 

1.  Christ  was  called  after  a  more  excellent  order  of 
priesthood,  namely,  the  order  of  Melchisedec, -vers.  6, 
10,  and  that  by  an  oath.  Chap.  vii.  21. 

2.  Christ  was  not  only  a  true  man,  but  also  true 
God,  even  the  Son  of  God,  ver.  8.  He  was  God-man, 
both  natures  united  in  one  person. 

3.  He  was  for  men,  to  obtain  salvation  for  them, 
which  no  other  priest  could  do. 

4.  Christ  manifested  more  compassion  than  ever 
any  priest,  in  that  he  himself  sufi'ered  for  us,  ver.  8, 
and  made  strong  cries  with  tears,  ver.  7. 

5.  The  sacrifice  which  Christ  ofl'ered,  being  his  own 
body,  was  more  excellent  than  any  sacrifice  under  the 
law,  ver.  9. 

6.  He  was  in  things  pertaining  to  God  after  a  more 
excellent  manner,  in  that  he  became  thereby  the  author 
of  eternal  salvation,  ver.  9. 

The  apostle's  taxation  of  the  Hebrews'  non-profi- 
ciency is, 

1.  Generally  hinted,  seeing  ye  are  dull  of  hearing, 
ver.  11. 

2.  Particularly  amplified,  by  two  resemblances. 
One  taken  from  catechists,  who  were  to  be  instructed 

in  the  fiist  rndiments,  ver.  12. 

The  other  from  babes,  which  must  be  fed  with  milk, 
ver.  12. 

These  resemblances  are, 

1.  Propounded,  ver.  12. 

2.  Amplified. 

The  amplification  is  by  manifesting  a  difference  be- 
twixt babes  and  strong  men. 

Babes  are  iinslcilful  in  the  word  of  righteousness, 
ver.  13. 

Strong  men  hare  their  senses  e.rercised  to  discern  loth 
good  and  evil,  ver.  14. 

Sec.  2.  Of  a  priest  being  taken  from  among  men. 

Ver.  1.  For  every  high  priest  taken  from  among  men 
is  ordained  for  men  in  things  pertaining  to  God,  that  he 
may  offer  both  gifts  and  sacrijices  for  sins. 

■The  description  of  an  high  priest  is  hero  set  down, 
to  demonstrate  the  truth  of  that  which  in  the  latter 
end  of  the  former  chapter  was  delivered  concerning 
Christ's  being  an  high  priest.    It  is  therefore  inferred 


Yek.  l.J 


GOUGK  ON  HEliREWI- 


345 


by  this  causal  particle  for  ;  as  if  the  apostle  had  said, 
I  may  well  avouch  that  Christ  is  our  high  priest,  for 
all  the  essential  pains^  of  an  high  priest  belong  to  him, 
so  as  Christ  to  the  full  underwent  whatsoever  was 
meet  to  be  undergone  by  an  high  priest ;  for  he  came 
to  save  to  the  uttermost,  Heb.  vii.  25,  and  to  leave 
nothing  that  he  undertook  to  be  finished  by  another. 

Of  a  priest,  and  of  ._*  iiigh  priest,  see  Chap.  ii.  17, 
Sec.  172. 

The  first  branch  in  the  description  of  an  high  priest 
is,  that  he  is  '  taken  from  among  men  ;'  that  is,  he 
being  a  man  himself,  of  the  same  nature  that  others 
are,  is  taken  out  of  the  society  of  men,  not  out  of  the 
society  of  angels  or  of  other  spirits. 

Or,  according  to  the  proper  signification  of  the 
Greek  preposition,  it  may  be  thus  translated,  e^ 
avDidJvuv,  out  of  man,  that  is,  out  of  the  stock  where 
others  are,  being  of  the  same  nature  with  others.  In 
this  sense  all  are  said  to  be  tj  giog,  of  one,  and  to  be 
'  partakers  of  flesh  and  blood,'  Chap..ii.  11,  Sec.  164, 
and  ver.  14,  Sec.  139. 

The  former  English  plu'ase, //ow  among  men,  may 
intend  as  much.  Thus  it  is  said  of  the  paschal  lamb 
or  kid,  '  Ye  shall  take  it  out  from  the  sheep,  or  from 
the  goats,'  Exod.  xii.  5. 

To  shew  that  this  holds  true  of  all  sorts  of  priests, 
— extraordinary,  as  Melchisedec  ;  ordinary,  as  Aaron 
and  his  posterity  ;  typical,  as  the  legal  priests ;  and 
the  only  true  priest,  Jesus  Christ, — the,  apostle  pre- 
miseth  this  general  particle  tos,  ever;/.  Hence  it 
appoareth  that  no  person  can  be  a  fit  priest  for  men 
but  a  son  of  man,  out  of  the  same  nature  and  mould, 
of  the  same  fellowship  and  society.  When  God  first 
ordained  priests,  he  thus  said,  '  Take  Aaron  and  his  sons 
from  among  the  children  of  Israel,'  Exodus  xxviii.  1. 

1.  Priests  are  in  special  manner  for  men.  They 
stand  betwixt  God  and  men,  and  therefore  it  is  requi- 
site that  they  be  men.  For  this  end  Christ  himself 
was  made  man,  chap.  ii.  17. 

2.  It  becomes  priests  to  have  compassion  on  their 
brethren  ;  therefore  they  must  be  of  the  stock  of  man- 
kind. For  this  end  also  was  Christ  of  man,  '  that  he 
might  be  a  merciful  high  priest,'  chap.  ii.  17. 

1.  This  may  well  be  pressed  against  those  heretics 
that  deny  the  human  nature  of  Christ,  or  deny  that 
he  took  that  nature  from  the  virgin  Mary,  but  say  he 
brought  it  from  heaven.  If  so,  then  were  he  no  true 
priest.  Of  these  heretics,  see  Chap.  ii.  14,  Sec.  140. 
The  like  may  be  pressed  against  those  who  make 
angels  mediators,  and  in  that  respect  priests  ;  for  it 
belongs  to  the  otfice  of  a  priest  to  be  a  mediator  be- 
twixt God  and  man.  This  qualification  of  a  priest, 
to  be  '  from  among  men,'  cuts  oft'  all  such  spirits 
from  that  oflice  ;  neither  is  there  any  clause  of  Scrip- 
ture that  makes  for  them  in  this  case. 

2.  This  instructs  us  in  the  great  respect  of  God  to 
man,  and  that  two  ways  : 

'  Qu.  '  points  '? — Ed. 


(1.)  In  that  he  so  beheld  man's  weakness  as  to 
afford  unto  him  such  a  priest  as  he  might  endure. 
If  Christ,  only  as  God,  had  been  our  mediator,  the 
brightness  of"  his  glory  would  have  confounded  us. 
The  appearance  of  angels  oft  aftrighted  sons  of  men, 
though  they  appeared  in  man's  shape.  Instance  the 
case  of  Gideon  and  Manoah,  Judges  vi.  22,  and  xiii. 
22.     The  like  is  noted  of  Zacharias,  Luke  i.  12. 

(2.)  In  that  God  did  overlook  our  un worthiness. 
For  though  we  had  sinned,  and  thereby  our  nature 
was  odious  in  his  sight,  and  a  fit  object  for  his  wrath, 
yet  he  made  this  very  nature  a  means  of  mediation 
and  reconciliation  :  1,  typically,  in  the  legal  priests  ; 
then  truly  in  bis  own  Son,  a  Son  of  man,  Jesus 
Christ. 

3.  This  is  a  matter  of  great  comfort  and  encourage- 
ment to  us  children  of  men  ;  for  we  may  well  infer, 
that  he  who  hath  ordained  a  priest  from  among  men, 
will  assuredly  accept  of  us  in  that  priest,  and  will  not 
reject  our  persons  or  prayers.  As  IManoah's  wife  said 
to  her  husband,  '  If  the  Lord  were  pleased  to  kill  us, 
he  would  not  have  accepted  a  burnt-oflering,'  Judges 
xiii.  23,  so  we  may  say.  If  the  Lord  would  condemn 
us  all,  he  would  not  take  a  priest  from  among  us  to  be 
for  us  in  things  pertaining  to  God. 

Sec.  3.  Of  priests  heimj  ordained. 

The  second  branch  of  the  description  of  a  priest  is, 
that  he  is  ordained. 

Of  the  diverse  acceptions  of  the  Greek  word  -/.aS'is- 
Ta.ro.1,  translated  ordained,  see  Chap.  ii.  7,  Sec.  61. 
Here  it  may  be  taken  actively  (the  verb  being  taken 
in  the  middle  voice).  Thus  he  may  be  said  to  order 
things  which  pertain  to  God.  Our  English  takes  it 
passively.  Both  acce]5tions  may  in  general  intend  the 
same  thing. 

In  the  passive  signification  it  implieth  that  priests 
must  be  ordained  or  appointed  ;  they  must  be  set 
apart  to  their  function  ;  they  must  have  a  call  and 
warrant.  Thus  is  this  word  used  by  Christ,  where  he 
said,  '  Who  made'  or  appointed  '  me  a  judge  ?'  Luke 
xii.  14.  He  would  not  take  upon  him  that  oflice 
whereunto  he  was  not  deputed.  This  word  is  also 
thus  used  of  Pharaoh :  '  He  made'  or  appointed 
'  Joseph  governor  over  Egypt,'  Acts  vii.  10.  It  is 
applied  to  ordaining  elders,  Titus  i.  5  ;  yea,  and  to 
making  priests,  Heb.  vii.  28,  so  as  they  only  are  true 
priests  who  are  lawfully  called  thereto.  Of  priests, 
this  is  expressly  proved,  ver.  4.  Of  the  calling  or 
ordaining  of  other  ministers,  see  Chap.  iii.  2,  Sees. 
34,  85. 

Sec.  4.   Of  the  hii/h  priest's  heimi  for  men. 

The  third  branch  of  the  description  of  an  high 
priest  is,  that  he  is  fur  men  ;  for  their  use,  for  their 
good. 

The  phrase  translated/o/-  is  used  in  a  double  sense  : 

1.  It  being  joined  with  an  accusative  case,   sig- 


340 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


nifieth  above  ;  as,  '  The  disciple,  is  not  utip  tov  didag- 
xoXov,  above  his  master,  nor  the  servant  above  his 
lord,'  Mat.  x.  24. 

2.  Joined  with  a  genitive  case,  it  impovteth  the  end 
or  good  of  a  thing  ;  as  where  Christ  .saith  of  his  body 
given,  and  of  his  blood  shed,  i-rio  i-,aSv,/oc  you,  Luke 
xxii.  19,  20.  So  here,  God  appointed  an  high  priest 
for  the  good  of  men.  This  may  be  exemplified  in  all 
the  parts  of  his  function.  The  gifts,  sacrifices,  in- 
cense, and  all  manner  of  oblations  which  he  oflercd, 
were  for  the  good  of  the  people  ;  so  was  his  entering 
into  the  holy  place,  and  carrying  their  names  before 
the  mercy-seat,  together  with  other  sacred  duties. 

The  grounds  hereof  were  man's  need,  and  God's 
tender  respect  to  man. 

1.  This  shewcth,  that  they  who  sought  the  priest- 
hood for  their  own  advancement  and  advantage,  clean 
perverted  the  end  thereof;  as  they  did  against  whom 
the  prophets  much  cried  out,  and  they  who,  in  Christ's 
and  in  his  apostles'  time,  thrust  themselves  into  that 
function,  though  they  were  not  of  the  posterity  of 
Aaron.  Likewise  they  who  abused  the  priesthood  for 
their  own  emolument,  as  the  sons  of  Eli,  1  Sam.  ii. 
13  ;  and  Ehashib,  Neh.  xiii.  4,  &c. 

This  may  be  applied  to  false  prophets,  false  ministers 
of  the  gospel,  and  to  such  prophets  and  ministers  as 
do  all  for  filthy  lucre's  sake. 

2.  This  warrauteth  us  to  apply  what  Christ  did  as 
an  high  priest  to  ourselves  ;  for  he  was  an  high  priest 
for  men,  even  for  their  salvation. 

S.  This  sheweth,  that  who  have  charge  over  others 
must  seek  their  spiritual  good.  See  Chap.  vii.  27, 
Sec.  114. 

Sec.  5.  Of  an  hir/h  priest's  iierformiiuj  things  per- 
taining  to  God. 

The  fourth  branch  of  an  high  priest's  description 
is,  that  he  be  in  things  pertaining  to  God ;  word  for 
word,  ra  'jrs'o;  rhv  Qibi,  things  that  are  to  God.  Thus, 
by  virtue  of  his  otfice,  he  was  a  mediator  betwixt  God 
and  man.     This  he  was  in  a  double  respect : 

1.  In  those  things  wherein  people  had  to  do  with 
God. 

2.  In  those  things  wherein  God  had  to  do  with  the 
people. 

In  the  former,  ho  represented  the  people. 

In  the  latter,  he  stood  in  God's  room. 

As  representing  the  people,  ho  bare  their  names 
upon  his  breast,  and  approached  to  the  mercy-seat ; 
he  offered  all  manner  of  sacrifices,  and  made  inter- 
cession. 

In  God's  room  he  heard  and  judged  causes ;  ho 
declared  -who  were  clean  and  unclean,  and  blessed  the 
people. 

All  these,  and  other  like  points  of  mediation  betwixt 
God  and  man,  the  legal  priests  did,  as  types  of  Jesus 
Christ  the  true  priest. 

1 .  This  gives  intimation  of  the  WTetched  and  woful 


estate  of  man  by  nature,  who  by  himself  can  have  no 
communion  with  God,  nor  do  things  pertaining  to 
God. 

2.  This  gives  us  evidence  of  the  absolute  necessity 
of  a  priest,  and  of  the  great  mercy  of  God  to  man  in 
affording  his  Son  to  be  that  priest. 

Sec.  6.  Of  priests  offering  to  God. 

The  fifth  branch  of  an  high  priest's  description  is, 
iva  rroocfiiri,  that  he  mag  offer,  &c.  This  is  added  as 
the  end  of  all  the  former  branches.  Something, 
therefore,  must  be  offered  to  God  by  those  that  have 
access  to  him.  This  is  somewhat  more  expressly  set 
down  in  this  phrase,  '  Every  high  priest  is  ordained 
to  offer  gifts  and  sacrifices,'  Heb.  viii.  3. 

This  property  of  a  priest's  ofl'ering  concerns  that 
which  is  declared.  Sec.  3,  of  the  calling  of  him  that  is 
for  others  in  things  pertaining  to  God.  Uzziah,  though 
a  king,  was  struck  with  leprosj-,  for  presuming  to  offer 
incense  without  a  calling,  2  Chron.  xxvi.  IG.  A  great 
part  of  Uzziah's  sin  consisted  in  this,  that  he  meddled 
with  that  which  was  without  his  calling,  2  Chron.  xiii. 
9,  10. 

A  special  part  of  the  priest's  function  was  to  offer. 

The  Greek  word  T^offf  eje/d,  aff'erre  el  offerre,  trans- 
lated offer,  is  a  compound,  and  properly  signifieth  to 
bring  to;  and  it  is  so  translated,  Mark  x.  13,  Luke 
xii.  11. 

There  is  another  compound  oLtonpigtiv,  sitstollere,  and 
signifieth  to  offer  np,  Heb.  vii.  27,  and  ix.  28,  and 
xiii.  15,  James  ii.  21,  1  Peter  ii.  5. 

Gifts  and  sacrifices  under  the  law  were  brought  to 
God,  and  dedicated  to  him,  in  which  respect  this 
compound  word  is  here  fitly  used.  And  the  gifts 
which  were  brought  and  offered  to  God  are  called  ct|o(j- 
pooa/',  offerings.  Chap.  x.  5,  Sec.  16. 

It  is  frequently  translated  offer.  For  offering  pre- 
supposeth  a  bringing  to  one. 

As  for  the  gifts  and  sacrifices  here  intended,  they 
were  brought  to  God. 

It  is  said  of  the  princes  of  Israel,  that  they  'brought 
their  ofl'ering  before  the  Lord,'  Num.  vii.  3,  and  of  the 
captains  that  overcame  the  Midianites,  that  '  they 
brought  an  oblation  for  the  Lord,  Num.  xxxi.  50. 
These  and  other  like  gifts  the  priest  offered  unto  the 
Lord. 

Quest.  Doth  God  stand  in  need  of  anything  that 
man  can  give  ? 

Ans.  That  which  Elihu  said  of  man's  righteousness. 
Job  xxxvii.  7 ;  and  Eliphaz  of  the  fi'uit  or  profit  thereof, 
Job  xxii.  3,  may  much  more  he  applied  to  the  gifts 
and  sacrifices  which  were  otl'ered  to  God.  '  What 
givest  thou  to  him  ?  or  what  receiveth  he  of  thine 
hand  ?  Is  it  any  pleasure  to  the  Almighty  ?  or  is  it 
gain  to  him '  that  thou  dost  this  and  that  ? 

Of  the  Lord  it  is  said,  '  Sacrifice  and  ofl'oring  thou 
didst  not  desire,'  Ps.  xl.  C.  Yea,  the  Lord  himself 
saith,  '  I  will  take  no  bullock  out  of  thy  house,'  &c., 


Vee.  1.] 


GOUGE  ON  HEBREWS. 


3i7 


Ps.  1.  1).     But  for  the  men's  sake  did  the  Lord  accept 

gifts  and  sacrifices  offered  to  him,  and  that  on  these 

grounds. 

,     1. .  To  shew  that  he  acknowledged   them   for  his 

IJeopIe,  and  in  testimony  thereof  accepted  presents 

i'vom  them. 

2.  To  gain  proof  of  their  obedience,  faith,  and 
thankfulness. 

3.  To  prefigure  the  acceptable  gifts  and  sacrifices, 
which  our  great  high  priest  offereth  to  him. 

Of  giving  to  God,  see  The  Saints'  Sacrifice  on  Ps. 
cxvi.  17,  Sec.  113. 

•  1.  This  prerogative  of  priests  to  bring  to  God, 
aheweth  one  main  diflerence  betwixt  priests  and  pro- 
phets. Priests  bring  from  man  to  God,  prophets 
bring  from  God  to  man.  They  bring  instructions, 
directions,  admonitions,  consolations,  promises,  threat- 
enings,  and  other  like  things.  Herein  also  lieth  a 
difference  betwixt  Christ's  priestly  and  prophetical 
function.  As  priest  he  offered  up  prayers  and  sup- 
phcations,  yea,  and  his  own  body  unto  God.  As 
prophet,  he  '  spake  to  the  world  those  things  which 
he  had  heard  of  his  Father.^  John  viii.  26. 

2.  The  priest' s'ofl'ering  \,hat  was  brought  to  God, 
Lev.  ii.  2,  and  v.  8,  was  a  type  of  Christ's  offering 
whatsoever  is  acceptable  to  God.  Wherefore,  '  What- 
soever ye  do,  in  word  or  deed,  do  all  in  the  name  of 
the  Lord  Jesus,'  Col.  iii.  17.  Especially  our  spiritual 
sacrifices  of  prayers  and  praises  must  by  him  be 
offered  to  God.  "  Hereof  see  The  Whole  Armour  of 
God,  on  Eph.  vi.  18,  treat.  3  part  1,  sees.  8,  62. 

Sec.  7.   0/  gifts  and  sacrifices. 

The  things  which  priests  offered  are  distinguished 
into  two  kinds,  gifts,  sacrifices. 

Gifts,  52|a,  dona,  according  to  the  notation  of  the 
word,'  signifieth  such  things  as  are  given. 

Gifts,  being  distinguished  from  sacrifices,  are  by 
some  applied  to  peace-offerings,  which  were  brought 
to  God  in  way  of  thankfulness  for  peace  and  recon- 
ciliation with  God;  such  were  the  offerings  mentioned. 
Lev.  iii. 

Others  apply  them  to  such  oblations  as  were  of 
things  without  life.  For  the  Greek  word  3uf;/'a, 
translated  sacrifice,  is  derived  from  a  verb,  ?i!jiiii,  that 
signifieth  to  /.///  or  slay,  John  x.  10,  Luke  xv.  23. 
Now,  because  beasts  and  fowls  ofl'cred  to  God  were 
slain,  the  verb  is  used  to  set  out  the  slaying  of  a 
sacrifice,  and  translated  to  sacrifice,  1  Cor.  v.  7,  and 
K.  20,  and  to  do  sacrifice.  Acts  xiv.  23,  28,  and  the 
word  of  my  text  is  frequently  applied  to  such  sacri- 
fices. Only  once  mention  is  made  of  '  a  living  sacri- 
fice,' Rom.  xii.  1,  but  metonymically  and  purposely 
to  distinguish  the  same  from  a  legal  sacrifice  that  was 
slain.  The  verb  to  rfier  up,  applied  to  such  sacrifices, 
implieth  a  slaying  of  them.  So  much  is  intended, 
chap.  xi.  17. 

'  ic^l'-u,  act.  et  "iud'uftxi,  mcd.  dvno,  Marc.  xv.  45. 


The  two  words  being  thus  distinguished,  gifts  are 
put  for  oblations  without  life  and  sense,  and  sacrifices 
lor  such  creatures  as  were  slain. 

Under  gifts  may  be  comprised  all  those  meat-offer- 
ings which  are  prescribed.  Lev.  chap,  ii.,  and  oil, 
frankincense,  and  salt  mingled  therewith ;  and  first- 
fruits,  tithes,  and  other  free-will  offerings.  All  things 
whatsoever  were  offered  to  God  by  the  priest  are 
comprised  under  these  two  words,  gifts,  sacrifices. 
Of  the  distinct  kinds  of  sacrifices,  see  The  Saints' 
Sacrifice  on  Ps.  cxvi.  17,  Sec.  111. 

The  priests'  offering  of  gifts  carrieth  a  perpetual 
equity,  namely,  that  gifts  be  ofl'ered  by  such  as  are 
counted  priests,  as  all  saints  are,  Kev.  i.  6,  and  v.  10, 
and  XX.  6. 

That  they  should  be  priests  was  of  old  foretold, 
Isa.  Ixvi.  21.  They  are  styled  an  'holy  priesthood,' 
a  'royal  priesthood,'  and  "that  for  this  very  end,  to 
ofl'er  up  spiritual  sacrifices,  and  to  shew  forth  the 
praises  of  God,  1  Peter  ii.  5,  9. 

The  ofl'ering  of  sacrifice  gave  a  visible  evidence  of 
the  desert  of  sin,  which  was  death,  Rom.  vi.  23. 
For  the  sacrifice  was  slain  instead  of  him  that  brought 
it ;  therefore,  he  was  to  lay  his  hand  on  it,  Lev.  i.  4, 
whereby  he  testified  his  own  guiltiness,  and  that  he 
deserved  to  be  dealt  withal,  as  the  sacrifice  was.  He 
also  testified  his  faith  in  God's  preparing  that  sacrifice, 
as  an  atonement  for  him. 

This  was  a  type  of  Christ,  who  offered  up  himself 
for  us,  and  made  reconciliation  betwixt  God  and  us.  , 

See.  8.    Of  sin  the  end  of  sacrifices. 

The  foresaid  end,  both  of  the  type  and  truth,  in 
ofl'ering  sacrifice,  is  confirmed  by  this  phrase,  for  sins. 

The  preposition  b-rh  here  used,  and  translated /or, 
is  the  very  same  that  was  used  Sec.  4.  Li  general 
it  here  intends  the  end  of  a  thing  ;  but  not,  as  there, 
the  good  of  it,  unless  metonj-mically  the  efl'ect  be  put 
for  the  efiicieut,  sins  for  sinners  ;  as  where  God  saith, 
'I  will  be  merciful  to  their  sins,'  Heb.  viii.  12,  that 
is,  to  them  that  have  sinned,  in  pardoning  their  sins. 
Thus  saith  the  publican,  '  God  be_merciful  to  me  a 
sinner,'  Luke  xviii.  13. 

The  sacrifice  may  be  said  to  be  for  sinners,  even 
for  their  good,  in  that  it  was  a  means  of  removing  the 
guilt  and  punishment  thereof 

But  this  particle /oj-,  being  indefinitely  taken  for  an 
end,  sins  may  here  properly  be  understood,  and  sacri- 
fices offered  to  obtain  pardon  of  sins.  Hereupon  it  is 
said  concerning  such  an  one  as  had  a  sacrifice  offered 
up  for  his  sin,  '  It  shall  be  forgiven  him,'  Lev.  iv.  35. 

If  any  will  extend  this  end,  /or  sins,  to  ofl'ering  up 
o{  gifts  also,  the  end  must  further  be  taken  in  refer- 
ence to  sin  pardoned  ;  for  which  mercy  gifts,  in  testi- 
mony of  thankfulness,  were  brought  to  God,  as  they 
who,  to  testify  their  thankfulness  for  God's  bringing 
them  out  of  their  bondage  into  the  promised  land, 
brought  gifts  to  be  offered  to  the  Lord,  Dent.  xxvi.  10. 


348 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


But  I  take  tbo  former  sense,  of  sacrifice  ollered  for 
pardon  of  sin,  to  be  most  proper  to  this  place. 

Hereby  is  intended  tbat  sin  is  pardonable.  All 
sacrifices  for  sin,  all  legal  purgings  for  unclcanness,  all 
praj'ers  for  pardon,  all  promises  of  pardon,  all  absolu- 
tion of  sinners,  do  prove  as  much. 

1.  This  gives  evidence  of  God's  free  grace  and  rich 
mercy  to  man,  Exod.  xxxiv.  7,  Isa.  xliii.  25. 

2.  This  afl'ords  matter  of  admiration,  in  that  none 
is  like  unto  trod  herein,  Micah  vii.  18. 

3.  This  is  a  ground  of  singular  comfort,  as  Christ 
said  to  a  poor  distressed  man,  '  Son,  be  of  good  cheer, 
thy  sins  be  forgiven  thee,'  Mat.  ix.  2.  Assurance  of 
the  pardon  of  sin  is  the  most  sovereign  ground  of  com- 
fort that  can  be. 

•1.  This  affords  manifold  directions,  as, 

(1.)  To  be  well  instructed  in  the  grounds  of  pardon. 

(2.)  To  consider  the  need  we  have  thereof. 

(3.)  To  apply  it  aright  unto  ourselves. 

(4.)  To  rest  thereupon. 

(5.)  To  be  watchful  against  sin  for  the  future,  John 
V.  14,  and  viii.  11. 

See  more  hereof  in  my  treatise  Of  the  Sin  ar/ainst  the 
Holy  Ghost,  Sees.  5,  G. 

Sec.  9.  Of  compassion  in  such  as  have  to  do  uith 
others  in  the  things  of  God. 

Ver.  2.  Who  can  have  compassion  on  the  ignorant, 
and  on  them,  that  are  out  of  the  way;  for  that  he  him- 
jelf  also  is  compassed  with  infirmities. 

The  sixth  branch  of  the  description  of  an  high 
priest  is,  that  be  can  hare  compassion. 

Of  the  notation  of  the  Greek  word  /jLSToiovuSsn,  trans- 
lated have  compassion,  and  of  the  Greek  word  dum- 
fiivo;,  translated  can,  how  it  signifieth  a  fitness  and 
readiness  to  do  a  thing,  see  Chap.  iv.  ver.  15,  Sec.  88. 

From  adding  this  property  of  an  high  priest,  to  have 
compassion,  to  the  former,  about  his  dealing  for  men 
with  God,  may  be  inferred  that  they  who  are  to  deal 
for  men,  especially  about  God,  must  be  full  of  com- 
passion. This  the  apostle  implieth  uuder  sundry  pro- 
perties belonging  to  a  servant  of  the  Lord,  who  must 
be  for  men  to  God,  2  Tim.  ii.  24. 

1.  He  '  must  not  strive.'  It  is  want  of  compassion 
that  makes  men  strive  or  bo  contentious. 

2.  He  must  bo  '  gentle  unto  all  men.'  Gentleness 
and  meekness  arise  from  compassion. 

8.  lie  must  be  '  apt  to  teach.'  None  more  fit  and 
meet  to  teach  others  than  men  of  compassion. 

4.  He  must  be  '  patient,'  avi^iy.axoi,  one  ready 
to  bear  with  the  evils  and  weaknesses  of  others. 

Such  an  one  was  Moses,  who  is  said  to  be  'a  man 
very  meek  above  all  the  men  which  were  upon  the 
face  of  the  earth,'  Num.  xii.  2.  This  language  of  the 
apostle  Paul,  '  My  little  children,  of  whom  I  travail  in 
birth  again,'  Qui.  iv.  19,  sheweth  him  to  be  a  man  full 
of  compassion. 

All  men  are  subject  to  many  weaknesses  and  im- 


perfections ;  yea,  in  many  there  is  much  perverseness, 
especiallj-  about  the  ways  of  God.  They  are  as  chil- 
dren, prone  to  provoke  them  that  seek  their  good,  so 
blind  as  they  cannot  discern  their  own  good.  If, 
therefore,  they  who  have  to  do  with  them  bo  not,  as 
parents  use  to  be  to  their  children,  full  of  compassion, 
they  will  soon  cease  to  seek  their  good.  There  is  no 
such  means  of  overcoming  evil  with  goodness  as  bowels 
of  compassion. 

Cruel  and  hard-hearted  men  are  unfit  to  be  mini- 
sters, who  are  to  be  for  men  in  things  pertaining  to 
God.  Ministers  oft  meet  with  cases  which  require 
much  pity  and  groat  patience.  If  they  be  ready  to 
fret  and  fume,  and  in  scorn  put  away  such  as  propound 
their  cases  to  them,  they  may  send  away  poor  souls 


Let  ministers  therefore  '  put  on  bowels  of  mercy, 
kindness,  humbleness  of  mind,  meekness,  long-suffer- 
ing,' Col.  iii.  12.  They  are  as  priests  for  ipen  in  things 
pertaining  to  God. 

That  they  may  do  this,  let  them  consider  that  they 
with  whom  they  have  to  do  are  their  own  flesh,  Isa. 
Iviii.  7  ;  and  that  '  no  man  ever  yet  hated  his  own 
flesh,  but  nom-isheth  and  cherisheth  it,'  Eph.  v.  29. 
Let  them  also  consider  how  our  Lord  pronounceth  the 
merciful  to  be  blessed,  and  promiseth  that  'they  shall 
obtain  mercy,'  Mat.  v.  7. 

Sec.  10.   Of  ignorance. 

The  persons  on  whom  compassion  is  especially  to 
be  had  are  here  specified  to  be  of  two  sorts  :  1,  Such 
as  are  ignorant,  roTg  aynxxsi.  2.  Such  as  are  out  of  the 
way. 

Of  the  distinct  kinds  of  ignorance,  and  of  the 
dangers  thereof,  and  duties  thence  arising,  see  Chap, 
iii.  10,  Sees.  Ill,  112. 

In  that  the  ignorant  are  here  brought  in,  as  an  in- 
stance of  such  sinners  as  were  to  have  sacrifices  ofl'ered 
up  for  their  sins,  the  apostle  giveth  us  to  understand 
that  ignorance  is  a  sin.  It  is  expressly  said,  that  '  if 
any  soul  sin  through  ignorance,  he  shall  bring  a  sin- 
offering,'  Num.  XV.  27,  28. 

1.  Ignorance  is  a  transgression  of  the  law  of  God, 
for  it  is  contrary  to  that  knowledge  which  the  law  re- 
quireth  ;  but  every  transgression  is  sin,  1  John  iii.  4. 

2.  Ignorance  is  a  defect  of  that  image  of  God  after 
which  God  at  first  created  man,  for  knowledge  was  a 
part  of  that  image.  Col.  iii.  10. 

3.  Ignorance  is  an  especial  branch  of  that  natural 
corruption  which  seized  upon  the  principal  part  of 
man,  namely,  his  understanding. 

4.  Ignorance  is  the  cause  of  many  other  sins.  Gal. 
iv.  8,  1  Tim.  i.  18  ;  therefore  it  must  needs  bo  a  sin 
itself. 

5.  Judgments  are  denounced  against  ignorance  as 
against  a  siu,  Ilosea  iv.  C,  2  Thes.  i.  8. 

G.  Ignorance  is  a  punishment  of  other  sins,  Isa.  Yi. 
10,  John  xii.  40. 


Ver.  2.] 


GOUGE  ON  HEBREWS. 


Though  ignorance  be  a  sin,  yet  ignorant  persons  are 
here  brought  in  as  a  ijt  object  of  compassion.  Christ 
renders  this  ground  of  his  praying  for  the  Jews  that 
had  a  hand  in  crucifying  him,  Luke  xsiii.  34.  And 
Peter  allegeth  it  as  a  ground  of  his  tendering  mercy 
unto  them,  Acts  iii.  17. 

Ignorance  is  a  spiritual  blindness,  so  as  they  see 
not  the  dangerous  course  wherein  they  walk,  and  in 
that  respect  are  the  more  to  be  pitied. 

Sec.  11.  0/  hnviiiff  compassion  on  all  sorts  of  sinners. 

The  other  sort  of  persons  on  whom  compassion  is 
to  be  shewed  are  thus  set  out,  on  them  that  are  out  of 
the  ifaij,  which  is  the  interpretation  of  one  Greek  word, 
irXava/iEvoic,  which  signifieth  to  err,  and  is  so  translated 
Chap.  iii.  10. 

Some  here  take  it  for  erring  in  the  will,  which  im- 
plieth  wilfulness,  which  is  an  aggravation  of  sin,  as 
was  shewed  Chap.  iii.  10,  Sees.  107,  108.  Thus  it 
implieth  that  compassion  is  to  be  had  not  only  on 
the  ignorant,  but  also  on  the  wilful,  provided  that  they 
be  not  such  as  are  intended  Heb.  x.  26. 

It  will  be  the  safest  to  take  the  word  errinr/,  or  beinr/ 
out  of  the  miy,  indefinitely,  as  if  he  had  said,  on  the 
ignorant  and  on  other  sinners.  God's  law  is  styled 
a  way.  To  transgress  that  law  is  to  wander  out  of 
the  way  wherein  we  should  walk,  and  to  err.  Thus 
it  sheweth  the  extent  of  compassion  to  all  sorts  of 
sinners,  ignorant  and  others  ;  for  thus  saith  the  Lord, 
'  When  a  man  or  woman  shall  commit  any  sin  that 
men  commit,  &c.,  they  shall  confess  their  sin,'  &c.. 
Num.  V.  (5. 

Every  sin  is  a  spiritual  malady,  and  makes  a  man 
miserable.  Therefore,  as  Christ  had  compassion  on 
blind,  deaf,  dumb,  lame,  sick,  and  others  affected  with 
any  malady  or  misery,  so  ought  the  priest  under  the 
law  to  have  compassion  on  all  sorts  of  sinners.  So  also 
should  we  Christians,  whom  Christ  hath  made  priests, 
Rev.  i.  6. 

This  will  be  an  evidence  that  the  compassion  we 
shew  is  not  on  by-respects,  but  for  compassion  and 
pity's  sake ;  in  tender  love  to  our  brother,  which  will 
make  it  to  be  the  more  acceptable,  and  manifest  us  to 
be  the  children  of  God  herein. 

Sec.  12.  Of  high  priests  suhject  to  infinnities. 

The  reason  of  the  priest's  compassion  is  thus  ex- 
pressed, '  For  that  he  himself  also  is  compassed  with 
infirmity.' 

Of  the  Greek  word  aeSitiia,  translated  infirmily. 
See  Chap.  iv.  15,  Sec.  89. 

The  singular  number,  infirmity,  is  here  to  be  taken 
indefinitely.  An  indefinite  expression  is  equivalent 
to  a  general,  as,  '  The  wages  of  nin  is  death,'  Rom.  vi. 
23  ;  that  is,  of  erery  sin.  The  high  priest  was  sub- 
ject to  every  infirmity,  not  any  one  excepted,  whether 
natural  or  personal,  whether  inward  in  soul,  as  dis- 
turbed passions,  and  other  the  like ;  or  outward  in 


body,  as  sickness,  lameness,  and  other  maladies, 
whether  opprsssions  and  wrongs  from  men,  or  afflic- 
tions and  crosses  from  God,  or  whatsoever  else  may 
be  grievous  to  man,  not  sin  itself  excepted. 

'The  word  moiy.iirai,  translated  compassed  alout, 
implieth  a  necessary  subjection  to  the  foresaid  infir- 
mities, BO  as  there  is  no  avoiding  of  them. 

I  find  the  Greek  word  applied  to  a  millstone  hung 
about  one's  neck,  Mark  ix.  12,  Luke  xvii.  2  ;  and  to 
a  chain  wherewith  one  is  bound.  Acts  xxviii.  20. 

There  is  no  avoiding  these.  It  is  also  applied  to  a 
thick  cloud  that  compasseth  one  about,  Heb.  xii.  1. 

Here  it  implieth,  that  the  high  priest  was  at  all 
times,  and  in  all  places,  as  it  were,  so  hampered  with 
infirmities,  as  he  could  not  be  clean  freed  from  them  ; 
yea,  and  that  everywhere  arose  occasions  of  more  and 
more  infirmities. 

These  words,  he  himself  also,  carries  emphasis. 
They  are  to  be  taken  in  opposition  to  other  men,  on 
whom  he  was  to  have  compassion  by  reason  of  their 
infirmities ;  as  if  it  had  been  said,  not  only  other  men 
to  whom  compassion  was  to  be  shewed,  were  subject 
to  infirmities,  but  even  he  also,  who  was  to  shew  com- 
passion. 

The  infirmity  here  intended  being  especially  meant 
of  sin,  sheweth  plainly  that  the  high  priest  himself  was 
subject,  as  to  other  human  infirmities,  so  also  to  sin. 
Aaron,  one  of  the  best  high  priests  that  were,  gave 
many  evidences  hereof;  as  his  murmuring  against 
Moses,  Lev.  xii.  1  ;  his  rebelling  against  God's  word 
at  the  water  of  Meribah,  Num.  xx.  21 ;  his  making 
the  molten  calf,  Exod.  xxxii.  4  :  so  Eli,  who  restrained 
not  his  son's  vileness,  1  Sam.  iii.  13;  and  Abiathar, 
who  conspired  with  Adonijah,  1  Kings  i.  7. 

High  priests  were  sons  of  Adam,  their  office  did  not 
alter  their  nature,  they  still  continued  weak  and  frail 
men,  subject  to  the  same  temptations  and  passions 
that  others  are. 

This  the  Lord  suffered,  that  they  might  the  better 
know  in  what  need  they  themselves  stood  of  a  sacrifice, 
of  others'  prayers,  of  God's  mercy,  and  of  a  Saviour ; 
and  this  the  rather,  that  they  should  not  be  too  much 
puffed  up  with  their  function.  This  was  further  an 
occasion  of  making  them  careful  in  using  means  for 
redressing  of  sin,  and  establishing  them  in  grace;  and 
to'make  them  also  more  ready  to  bear  with  others'  in- 
firmity, tenderly  to  deal  with  them,  to  comfort  them, 
and  to  hope  the  best  of  them. 

That  which  is  here  said  of  high  priests  may  be 
applied  to  ministers  of  the  word,  even  to  extraordinary 
ministers. 

Moses  manifested  his  infirmity.  Num.  xx.  12 ;  so 
did  Peter,  Gal.  ii.  11. 

People  therefore  had  need  to  pray  for  their  ministers. 

But  especially  they  must  learn  to  distinguish  betwixt 
a  minister's  office  and  person,  and  not  despise  the 
ministerial  function  by  reason  of  the  minister's  infir- 


330 


GOUGE  ON  HEBREWS. 


[Chap.  IV. 


Sec.  13.  OJ  experience  of  infirmities  making  fit  to 
iiu-iour  others. 

This  phrase, /or  that,  are  the  interpretation  of  one  | 
Greek  particle,  s-il,  which  implieth  a  reason  of  a  I 
thing,  and  here  sheweth,  that  sense  and  experience  of  I 
infirmity  makes  one  more  fit  and  ready  to  succour 
others.  This  is  a  reason  why  Christ  made  himself  ! 
subject  to  human  infirmities.  Hereof  see  Chap.  ii. 
18,  Sec.  183,  180. 

Sec.  14.  0/the  meaninij  o/Heb.  v.  3. 

Ver.  3.  And  by  reason  hereof  he  oiiijht,  as  for  the 
people,  so  also  for  himself ,  to  offer  for  sins. 

In  this  verse  is  set  down  a  consequence  following 
upon  the  legal  priest's  infirmity,  which  is,  that  he 
oB'ered  for  his  own  sins,  as  well  as  for  others'. 

This  phrase,  and  hi/  reason  hereof,  is  in  the  Greek 
thus  expressed,  xal  did  ra'jr/iV,  and  for  this.  The 
pirticle  this  hath  reference  to  the  last  word  of  the 
former  verse,  dafsviian ;  which^being  repeated,  may 
thus  make  up  the  sense,  and  for  this  infirmity.  Or 
else  the  word  which  signifieth  cause,  alna,  may  be 
added,  thus,  and  fir  this  cause.  Our  English  hath  to 
the  full  expressed  the  sense  of  the  phrase. 

This  verb  iifiiXn,  he  owjht,  implieth  a  necessity  of 
the  consequence. 

The  necessity  is  double  : 

1.  Necessitate  prcecepli,  in  regard  of  God's  com- 
mand, Lev.  iv.  3. 

2.  NecessiUde  medii,  in  regard  of  the  means  sanctified 
to  obtain  pardon.  For  by  offering  sacrifice,  faith  in 
the  blood  of  Christ  was  testified,  which  was  the  only 
means  of  taking  away  sin. 

The  word  of  necessity  here  used,  sheweth,  that  we 
ought  to  use  the  means  which  make  for  our  own  good. 

This  is  to  be  done  as  we  tender  God's  honour,  and 
oar  own  happiness. 

God's  honour  is  set  out,  in  subjecting  ourselves  to 
his  ordinance. 

Our  happiness  may  be  promoted  by  using  the 
means  which  make  thereto. 

This  clause,  as  for  the  people,  takes  it  for  grant, 
that  the  priest  was  to  ofl'er  for  the  people's  sins.  For 
he  had  said  before,  that  the  high  priest  was  '  ordained 
for  men  ;'  namely,  for  other  men  than  himself,  and 
that  he  offered  for  sins,  even  the  sins  of  others.  See 
ver.  1,  Sees.  4  and  8. 

By  peojde  arc  here  meant  such  as  professed  the 
Lord  to  be  their  God.     See  Chap.  iv.  9,  Sec.  57. 

This  particle  as  is  premised  to  shew,  that  he  who 
is  a  means  of  others'  good,  must  also  take  care  of  his 
own.  Therefore  this  reddition  or  application  is  added, 
so  also  for  himself 

This  is  again  thus  testified,  '  He  offered  for  himself, 
and  for  the  errors  of  the  people,'  Heb.  ix.  7. 

1 .  He  hath  need  of  the  same  means  for  himself  as 
for  others. 

2.  He  may  reap  good  thereby  as  well  as  others. 


3.  There  was  no  other  to  offer  for  the  high  priest 
but  himself.  For  there  was  but  one  high  priest  at  a 
time. 

This  may  be  a  good  direction  for  us  ministers,  to 
preach  to  ourselves,  to  pray  for  ourselves,  to  apply 
to  ourselves  what  we  deliver  to  others.  It  was  Paul's 
direction  to  the  ministers  at  Ephcsus,  to  '  take  heed 
unto  themselves,  and  to  all  the  flock,'  Acts  xx.  28. 
So  also  to  Timothy,  to  '  take  heed  unto  himself,'  &c. ; 
and  he  renders  this  reason,  'Thou  jbalt  both  save  thy- 
self, and  them  that  hear  thee.'  He  well  observed  this 
direction  in  himself.  For  thus  he  saith,  '  I  keep 
under  my  body,  and  bring  it  into  subjection;  lest  that 
by  any  means,  when  I  have  preached  to  others,  I  my- 
self should  be  a  castaway,'  1  Cor.  ix.  27. 

The  verb  offer  compriseth  sacrifice  under  it.  See 
ver.  1,  Sec.  6. 

This  last  phrase,  to  offer  for  sins,  hath  reference  to 
the  priest,  as  well  as  to  the  people  ;  and  it  dcclareth 
that  the  high  priest  was  subject  to  sin.  Sin  is  com- 
prised under  the  word  infirmity,  ver.  2,  Sec.  12. 

This  having  reference  to  the  high  priest  under  the 
law,  implieth  two  things,  from  which  Christ  the  true 
high  priest  was  exempt. 

One  was,  that  he  was  without  sin.  Hereof  see 
Chap.  iv.  15,  Sec.  91. 

The  other  is,  that  Christ  offered  not  for  himself,  as 
the  high  priest  under  the  law  did  :  '  He  needed  not 
daily,  as  those  high  priests,  to  offer  up  sacrifice,  first 
for  himself,'  &c.,  Heb.  vii.  27.  What  Christ  did  in 
offering  sacrifice,  he  did  for  others,  who  needed  it. 
He  himself  needed  none.  Though  in  many  other 
things  he  was  like  the  high  priest  under  the  law,  yet 
in  these  two  he  had  a  prerogative  above  them. 

Sec.  15.  Of  the  resolution  q/Heb.  v.  1-3. 

Yer.  1.  For  every  hiyh  priest,  taken  from  among 
men,  is  ordained  for  men  in  thinys  pertaining  to  God, 
that  he  may  offer  both  gifts  and  sacrifices  for  sins, 

Ver.  2.  Who  can  have  compassion  on  the  ignorant, 
and  on  them  that  are  out  of  the  way  ;/or  that  he  him- 
self also  is  compassed  with  infirmities. 

Ver.  3.  And  by  reason  hereof  he  ought,  as  for  the 
people,  so  also  for  himself,  to  offer  for  sins. 

The  sum  of  these  three  verses  is,  a  description  of 
an  high  priest. 

Two  points  are  herein  observable  : 

1.  The  connection  of  this  description  with  that 
which  was  before  delivered  of  Christ's  priesthood. 
The  connection  is  by  this  causal  particle /or. 

2.  The  parts  of  the  description,  which  are  six. 
(1.)  The  stock  whence  he  is  taken.     Hereabout  is 

set  out, 

[1.]  A  difference  of  priests,  whereof  one  is  an  high 
priest. 

[2.]  A  common  condition,  in  this  indefinite  particle, 
every. 

[3.]  The  kind  of  stock,  men. 


Vek.  +.] 


GOUGE  ON  HEBHEWt 


[4.  J  His  rise  from  the  same,  he  is  talcenfrom  amonij. 

(2.)  His  calling,  in  this  word,  is  ordained. 

(3.)  A  general  end,/oc  men,  namely  for  their  good. 

(4.)  The  subject  of  his  function,  lliini/s  pertaining 
to  (jod. 

(5)  A  special  end,  to  offer,  &c.  In  setting  down 
this  observe, 

[1.]  The  priest's  act,  to  ofter. 

[2. J  The  matter  thereof 

This  is  of  two  sorts, 

First,  Gifts. 

Secondlij,  Sacrifices. 

[8.]  The  end  thereof, /<;)•  si'ns. 

(6.)  His  qualification.     About  this  is  declared, 

[1.]  The  point  itself,  ver.  2. 

[2.]  The  consequence  following,  ver.  3. 

In  setting  down  the  point  is  manifested. 

First,  The  kind  of  quahfication. 

SecondUj,  The  ground  thereof. 

The  kind  is  propounded  in  this  phrase,  uho  can 
have  compassion. 

2.  Amplified  by  a  double  object. 

(1.)  Them  that  are  iynorant. 

(2.)  Them  that  are  out  of  the  way. 

The  ground  of  his  compassion  is  his  own  con- 
dition.    Herein  observe, 

1.  The  emphatical  expression  of  the  person,  fur 
that  he  himself  also. 

2.  The  ground  itself,  infirmity. 

3.  His  subjection  thereto,  is  compassed  with. 
2.  The  consequence  is  set  out, 

1.  In  general, /ye  by  reason  hereof. 

2.  In  particular,  and  that, 

1.  By  an  act,  to  off'er,  ampUfied  by  the  necessity,  he 
ouyht. 

2.  By  the  end  thereof,  for  sins. 

3.  By  the  persons,  whose  sins  they  were.  These 
are  of  two  sorts. 

1.  The  people's. 

2.  His  own,/o)-  himself. 

These  are  amplified  by  the  manner  of  joining  them 
together,  by  these  particles  of  comparison,  as,  so,  also. 

Sec.  16.  Of  observations  out  o/Heb.  v.  1-3. 

I.  Christ  is  a  true  priest.  For  the  essentials  of  a 
priest  belong  to  him.     See  Sec.  2. 

II.  There  were  divers  kinds  of  priests.  For  one  was 
an  high  priest. 

III.  All  hiyh  priests  are  of  the  same  mould.  This 
piirticle  every  includes  all.     See  Sec.  2. 

IV.  High  priests  were  of  man's  stock.  For  they 
were  taken  from  among  men.     See  Sec.  2. 

V.  High  priests  were  appointed  to  their  function. 
For  they  were  ordained.     Sec  Sec.  8. 

VI.  Tlic  high  priests' function  was  for  man's  good. 
This  is  the  sense  of  this  phrase, /or  men.     See  Sec.  4. 

VII.  When  men  hare  to  do  ivilh  God,  they  hare  one 
to  be  for  them.     See  Sec.  5. 


VIII.  High  priests  offer  to  God.  This  is  expressly 
set  down.     See  Sec.  6. 

IX.  Gifts  may  be  tendered  to  God.  This  is  im- 
plied under  the  mention  of  gifts.     See  Sec.  7. 

X.  Beasts  under  the  law  were  slain  for  men.  These 
were  the  sacrifices  here  mentioned.     See  Sec.  7. 

XL  Sacrifices  were  offered  for  pardon  of  sin.  This 
is  the  meaning  of  this  phrase,  for  sins.     See  Sec.  8. 

XII.  Ministers  must  be  men  of  compassion.  For 
priests  were  ministers,  and  it  is  said  of  them,  they  can 
have  compassion.     See  Sec.  8. 

XIII.  Ignorant  persons  are  to  be  pitied.  Such  are 
here  set  down  as  the  object  of  the  priest's  compassion. 
See  Sec.  9. 

XIV.  Ignorance  is  a  sin.  Sacrifice  was  to  be  offered 
for  their  sin.     See  Sec.  10. 

XV.  Compassion  is  to  be  shewed  to  all  sorts  of  sinners. 
Under  this  phrase,  them  that  are  out  of  the  way,  all 
sorts  are  comprised.     See  Sec.  11. 

XVI.  High  priests  were  subject  to  all  manner  of  in- 
firmities.    He  was  compassed  about  with  infirmity. 

XVII.  Experience  of  infirmities  is  a  means  to  make 
one  compassionate.  The  inference  in  this  phrase,  for 
that,  intendeth  this  point.      See  Sec.  13. 

XVIII.  Means  afforded  for  our  good  must  be  used. 
This  phrase  of  inference,  '  and  by  reason  hereof  he 
ought,'  hinteth  so  much.     See  Sec.  14. 

XIX.  Priests  ofi'ered  sacrifice  for  others.  This  title, 
God's  people,  is  a  note  of  distinction  from  priests. 
See  Sec.  14. 

XX.  Priests  offered  sacrifices  also  for  themselves. 
This  is  expressly  set  down.     See  Sec.  14. 

XXI.  High  priests  had  sins.  For  this  end  they 
ofi'ered  sacrifices  for  themselves.     See  Sec.  14. 

Sec.  17.  Of  the  meaning  of  these  loords,  'no  man 
taketh  to  himself 

Ver.  4.  And  no  man  taketh  this  honour  unto  him- 
self, but  he  that  is  called  of  God,  as  was  Aaron. 

The  apostle  in  this  verse  gives  an  exemplification 
of  the  second  branch  of  the  description  of  an  high 
priest,  which  is,  that  he  was  ordained.     See  Sec.  3. 

The  exemplitic.ition  is  set  down  in  general  terms, 
thus,  no  man,  &a.  But  it  is  reduced  to  a  particular 
instance  of  Aaron. 

Tiiis  general  extent  of  the  person,  ou  rig,  not  any, 
or  no  miin,  if.  to  be  restrained  to  men  of  conscience, 
who  will  do  nothing  but  that  for  which  they  have  good 
warrant.  For  Korah  sought  the  priesthood.  Num. 
xvi.  10,  though  he  were  not  called  thereto  by  God. 
And  sundry  others  usurped  it,  Luke  iii.  2;  Acts 
xxiii.  5. 

That  which  is  here  spoken  de  facto,  of  fact,  in  this 
word,  Xa/j-idmi,  lakelh,  is  intended  de  jure,  of  right, 
as  if  he  had  said,  No  man  ought  to  take,  or  no  man 
hath  right  to  take. 

This  word,  irx-jTtf,  to  himself,  is  also  to  be  extended 
to  a  right,  as  due  to  himself,  and  intendeth  two  things. 


352 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


1.  Taking  a  thing  upon  one's  own  head  without 
gift  from  another,  or  without  any  good  warrant,  2  Tim. 
iv.  8. 

2.  Taking  it  to  one's  advantage,  Luke  xii.  21. 
But  advantage  to  one's  self  is  no  good  plea  for  an 
unlawful  thing.  As  we  may  do  no  unjust  or  unwar- 
rantable act  for  another,  so  neither  for  ourselves, 
Rom.  xiv.  7.  The  righteous  law  is  a  rule  for  our- 
selves, as  well  as  for  others. 

See.  18.  Of  l!ie  lioiioiir  of  the  Jiiijh  priesi's  func- 
tion. 

The  high  priesthood  is  here  styled  an  honnur. 
For  the  relative  Tr,\i,  this,  hath  reference  thereunto. 

Of  the  Greek  word  T;,aijv,  translated  honour,  see 
Chap  ii.  10,  Sec.  CO. 

It  here  declareth,  that  the  high  priest's  function 
was  an  honourable  function,  which  is  thus  manifested. 

1.  The  solemn  manner  of  inaugurating,  or  setting 
them  apart  thereto,  Exod.  xxix.  1. 

2.  His  glorious  apparel,  Exod.  xxviii. 

8.  The  great  retinue  that  attended  him ;  as  all 
sorts  of  Levitos,  together  with  sundry  inferior  priests. 
Num.  iii.  9,  and  viii.  19. 

4.  The  liberal  provision  made  for  him  out  of  the 
meat-ofl'erings,  sacrifices,  fii-st-fruits,  tenths,  and  other 
oblations,  Levit.  ii.  3,  and  v.  13,  and  vii.  6,  Deut. 
viii.  3. 

5.  The  difficult  cases  that  were  referred  to  him. 
C.  The  obedience  that  was  to  be  yielded  to  him. 

7.  The  punishment  to  bo  inflicted  on  such  as  re- 
belled against  him,  Deut.  xvii.  8-10,  &o. 

8.  The  sacred  services  which  they  performed,  as  to 
be  for  men  in  things  pertaining  to  God  ;  to  ofl'er  up 
what  was  brought  to  God,  vcr.  1,  and  to  do  other 
particulars  set  down,  Chap.  ii.  11,  Sec.  173. 

9.  In  such  honourable  esteem  were  high  priests, 
as  kings  thought  them  fit  matches  for  their  daughters, 
2  Chron.  xxii.  11. 

10.  The  most  principal  honour  intended  under  this 
word  honour  was,  that  the  high  priest  b}'  virtue  of  his 
calling,  was  a  kind  of  mediator  betwixt  God  and  man. 
For  he  declared  the  answer  of  the  Lord  to  man,  and 
ofl'ered  up  sacrifices  to  God  for  man. 

Hereby  it  appeareth,  that  it  is  an  honourable  em- 
ployment to  deal  between  God  and  man. 

Hence  it  followeth,  that  the  ministerial  function  is 
an  honourable  function  ;  for  ministers  of  the  word  are 
by  virtue  of  their  office  for  God  to  men,  and  for  men 
to  God. 

Sec.  10.   OJ  the  honnur  of  the  ministerial  function. 

There  are  many  considerations  which  prove  tho 
calling  of  ministers  of  the  word  to  be  honourable  ;  as 
their  master,  their  place,  their  work,  their  end,  their 
reward. 

1.  Their  Master  is  the  groat  Lord  of  heaven  and  of 
earth.     If  it  be  an  honour  to  be  an  especial  minister  | 


of  a  mortal  king,  what  is  it  to  be  the  minister  of  such  a 
Lord  ? 

2.  Their  place  is  to  be  in  the  room  of  God,  even 
in  his  stead,  ambassadors  for  him,  2  Cor.  v.  20. 

3.  Their  work  is  to  declare  God's  counsel.  Acts 
XX.  17. 

4.  Their  end  is  to  perfect  the  saints,  Eph.  iv.  12. 

5.  Their  reward  is  greater  than  of  others,  Dan. 
xii.  3. 

Thus  hath  the  Lord  honoured  this  function,  that  it 
might  be  the  better  respected,  and  prove  more  profit- 
able. Minister.i,  in  regard  of  their  persons,  are  as 
other  men,  of  like  passions  with  them,  and  subject  to 
manifold  infirmities,  which  would  cause  disrespect 
were  it  not  for  the  honour  of  their  function. 

1.  This  honour  should  move  ministers  to  carry 
themselves  worthy  thereof;  answcrably  thereto,  Eph. 
iv.  1.  The  apostle  intendeth  thus  much  under  this 
exhortation  :  '  Let  no  man  despise  thy  youth,'  that  is, 
give  no  just  occasion  to  any  to  despise  thee  ;  '  but  be 
thou  an  example,'  &c.,  1  Tim.  iv.  12.  Ministers  are 
styled  angels,  that  they  should  be  as  ready  as  angels 
to  do  God's  will.  They  are  stevarih,  and  must  bo 
faithful,  elders  and  grave,  rulers  and  just.  Thus  shall 
they  honour  their  Master,  credit  their  place,  make 
themselves  respected,  and  their  pains  regarded. 

2.  The  foresaid  honour  should  move  people  to 
respect  their  ministers  ;  officers  of  kings  use  to  be 
respected.  This  is  the  rather  to  be  done,  because 
honour  done  to  ministers  is  done  to  God  himself,  and 
to  his  Son  Christ,  John  xiii.  20.  The  Galatians 
'  received  Paul  as  an  angel  of  God,  even  as  Christ 
Jesus,'  Gal.  iv.  14. 

3.  On  the  other  side,  they  who  despise  ministers, 
despise  those  whom  God  hath  honoured,  yea,  and  God 
himself,  1  Sam.  viii.  7,  Mai.  iii.  8. 

4.  This  is  a  great  encouragement  to  ministers 
against  that  ordinary  contempt  which  is  cast  upon 
them,  even  for  their  calling's  sake.  No  calling  ordi- 
narily more  contemptible  ;  but  we  ought  not  to  regard 
the  censure  of  men  in  those  things  which  God  ac- 
counteth  honourable. 

Sec.  20.   0/  God's  calling  high  priests. 

Tho  high  priesthood  is  expressed  under  this  word 
honour,  as  a  reason  why  no  man  should  '  take  it  to 
himself ;'  yet  lest  any  should  thence  inter,  that  who- 
soever undertook  it,  presumed  upon  more  than  was 
meet,  the  apostle  addeth  this  limitation,  '  but  he  that 
is  called.'  This  conjunction  of  opposition,  dXXd, 
hnt,  implieth  that  that  may  be  done  by  one  which 
may  not  bo  done  by  another. 

To  be  called,  xaXovfiivoi,  in  this  place  signifieth  as 
much  as  ordained.  Sec.  8,  and  appointed,  Chap.  iii.  2, 
Sec.  22. 

This  passive,  o  xaXoi/isvoc,  '  he  that  is  called,'  hath 
reference  to  another  that  calloth  him,  and  it  is  opposed 
to  the  former  phrase,  of  '  taking  to  himself.'     Thus  it 


Ver.  5.] 


GOUGK  ON  HEBREWS. 


353 


confirms  the  second  part  of  the  priest's  description, 
that  he  must  be  ordained,  ver.  1,  Sec.  3.  It  was  the 
brand  of  Jeroboam's  false  priests,  that  whosover 
would,  he  consecrated  him,  and  he  became  one  of  the 
priests  of  the  high  places,  1  Kings  xiii.  33. 

That  it  might  be  distinctly  known  who  was  the  first 
founder  of  the  high  priest's  function,  he  is  here  ex- 
pressly set  down,  namely  God. 

It  was  God  that  first  said,  '  Take  Aaron  from 
among  the  children  of  Israel,  that  he  may  minister 
unto  me  in  the  priest's  office,'  Exod.  xxviii.  1.  So  as 
this  function  was  of  divine  institution,  none  had  power 
to  call  and  appropriate  any  to  appear  for  men  before 
God,  as  the  high  priest  did,  but  God  himself.  For 
this  was  a  point  of  divine  favour  and  grace. 

As  the  high  priest,  so  all  other  priests  were  of 
divine  institution,  Exod.  xxviii.  1  ;  and  as  priests,  so 
other  ministers  of  God,  who  are  for  men  in  things 
pertaining  to  God,  must  bo  called  of  God.  See  Chap. 
iii.  2,  Sees.  34,  35. 

Sec.  21.   Of  Aaron  s  calling  and  name. 

The  apostle  gives  a  particular  instance  of  an  high 
priest's  divine  institution  in  Aaron,  and  that  upon  these 
grounds : 

1.  Aaron  was  the  first  national  high  priest  that  was 
ordained  for  the  whole  church  in  his  time.  Heads  of 
families  were  before  his  time  priests  for  distinct 
families. 

2.  All  lawful  legal  priests  descended  fronji  Aaron, 
and  had  that  warrant  to  be  priests,  that  by  lineal 
descent  they  came  from  him,  Exod.  xxis.  9. 

3.  His  calling  to  the  priesthood  by  God  himself  is 
expressly  set  down,  Exod.  xxviii.  1. 

4.  His  calling  was  ratified  by  a  memorable  miracle, 
Num.  xvii.  8,  10. 

5.  They  who  opposed  his  calling  were  punished 
with  a  terrible  judgment,  Num.  xvi.  10,  16,  17,  35. 

6.  This  is  one  special  reason  why  Aaron  is  called 
•  The  saint  of  the  Lord,'  Ps.  cvi.  IG,  because  he  was 
first  chosen  of  God,  and  was  anointed  by  God's  ap- 
pointment to  be  the  first  high  priest,  and  the  stock  of 
all  other  priests. 

This  note  of  comparison,  xaSd'irs^,  as,  implieth  in 
general,  that  others  must  enter  upon  their  function  as 
Aaron  did. 

There  is  a  copulative  conjunction,  xal,  added  in  the 
Greek,  which  implieth  some  emphasis,  and  might  be 
thus  translated,  even  as  Aaron. 

This  particular  instance  produced  by  the  apostle  as 
a  proof  of  a  general  case,  giveth  evidence,  that  war- 
rantable rules  about  some  particular  cases  and  per- 
sons may  be  applied  to  others  of  like  kind,  Rom.  iv. 
23,  24.     See  Chap.  xiii.  5,  Sec.  G8. 

Concerning  this  name,  11"ii^X,  Aaron  or  Aharon,  it 
may  be  derived  from  a  verb,  Mlin,  doce  me,  that  in 
the  third  active  signitieth  to  teach,  Ps.  xxvii.  11. 

Thus  it  implieth  a  teacher,  and  by  a  prophetical 


spirit  it  might  be  given  him  in  reference  to  his  calling, 
by  virtue  whereof  he  was  to  instruct  people. 

Or  Aharon  may  be  derived  from  a  noun,  in,  mons, 
that  signifieth  a  mountain  ;  and  thus  also  be  given  him 
by  a  like  spirit  in  reference  to  his  priesthood,  whereby 
he  was  lift  up  as  a  mountain  above  his  brethren. 

Abraham  was  the  great-grandfather  of  Levi,  and 
Levi  the  great-grandfather  of  Aaron  :  so  as  Aaron  was 
the  sixth  degree  from  Abraham. 

Sec.  22.  Of  the  resolution  of  Heb.  v.  4,  and  of  ob- 
servations thence  arising. 

The  sum  of  this  verse  is,  the  high  priest's  calling. 
This  is, 

1 .  Generally  propounded. 

2.  Particularly  exemplified. 

Of  the  general  there  are  two  parts  ; ' 

1.  The  dignity  of  the  function,  in  this  phrase,  this 
honour. 

2.  The  authority  which  he  had  for  the  execution 
thereof. 

The  authority  is  set  out  two  ways  :  1,  negatively; 
2,  atfirmatively. 

In  the  negative  observe, 

1.  The  manner  of  setting  it  down,  in  this  general 
phrase,  no  man. 

2.  The  matter,  in  this  phrase,  taketh  to  himself. 
In  the  affirmative  observe, 

1.  The  kind  of  warrant,  called. 

2.  The  author  thereof,  God. 
The  exemplification  is  set  out, 

1.  By  a  note  of  comparison,  as. 

2.  By  the  first  person  that  was  called,  Aaron. 

Observations. 

I.  The  high  priesthood  was  an  honourable  function. 
This  title  honour,  is  put  upon  it.     See  Sec.  18. 

II.  No  man  might  intrude  himself  into  the  high 
priest' s  function.  This  is  the  meaning  of  this  phrase, 
no  man  taketh  to  himself.     See  Sec.  it. 

III.  He  that  was  culled  might  take  that  honour  on 
him.  This  is  implied  under  this  particle  of  opposition, 
but.     See  Sec.  20. 

IV.  God  was  the  ordainer  of  the  high  priest's  func- 
tion.    He  is  here  so  expressed  to  be.     See  Sec.  20. 

These  four  doctrines  may  be  applied  to  ministers  of 
the  gospel.     See  Sec.  20. 

V.  Particular  cases  approved  in  Scripture  are  direc- 
tions for  other  like  cases.  So  was  the  particular  case 
of  Aaron  about  entering  on  the  high  priesthood. 
See  Sec.  21. 

Sec  23.   Of  Christ  doing  what  ivas  warrantable. 

Ver.  5.  So  also  Christ  glorified  not  himself  to  be 
made  an  high  priest;  hut  he  that  said  unto  him,  Thou 
art  my  Son,  to-day  have  I  begotten  thee. 

Here  the  apostle  begins  to  apply  to  Christ  what  he 
had  in  general  delivered  about  an  high  priest. 

These  two  conjunctions,  oi^rw,  xal,  so,  also,  being 
Z 


GOUGE  on  HEBREWS 


[Chap.  V. 


joined  togetber,  arc  notes  of  a  reddition,  or  latter  part 
of  a  comparison,  which  is  the  application  thereof. 

This  application  may  have  reference  cither  to  the 
general  proposition  ;  thus,  as  no  man  takcth  this  hon- 
our unto  himself,  so  also  nor  Christ :  or  to  the  par- 
ticular instance  of  Aaron  ;  thus,  as  Aaron  took  not  to 
himself  that  honour,  so  nor  Christ.  Both  tend  to  the 
same  end.  Christ  would  not  take  liberty  to  him- 
self to  do  that  which  was  unlawful,  or  unmeet  for 
others  to  do.  He  made  himself  an  example  in  all 
manner  of  good  and  warrantable  matters  ;  but  would 
not  be  a  pattern  to  bolster  up  any  in  an  undue  course. 
Thus  his  pattern  is  a  guide,  John  xiii.  15. 

Sec.  24.  0/  Christ's  not  glorifying  himself. 

Because  the  apostle  had  before  declared  the  high 
priesthood  to  be  r/.aij,  an  honour,  he  here  sheweth, 
that  to  attain  thereunto,  is  to  be  glorified. 

Glory,  bii^a,  implieth  excellency  (as  was  shewed 
Chap.  i.  3,  Sec.  19,  and  Chap.  ii.  7,  Sec.  C). 

To  glorify,  ho^a'Ciiv,  according  to  the  notation  of  the 
word,  is  to  make  glorious;  and  so  it  is  translated,  2 
Cor.  iii.  10. 

This  is  done  two  ways  : 

1.  By  ascribing  to  one  that  glory  or  excellency  which 
is  his  own,  most  duo  to  him.  Thus  creatures  may 
glorify  theii-  Creator,  Kev.  xv.  4. 

2.  By  conferring  glory  upon  one,  even  such  glory 
as  he  had  not  before.  Thus  the  Creator  glorificth 
creatures,  Acts  iii.  13,  Kom.  viii.  30. 

These  words  following,  to  he  made  an  high  priest, 
give  evidence  that  the  latter  kind  of  glorifying  is  here 
meant;  namely,  a  conferring  of  that  glory  upon  Christ, 
which  he  had  not  before. 

The  high  priesthood  was  an  honour  ;  for  Christ  to 
have  taken  that  to  himself,  had  been  to  glorify  himself 
by  conferring  gloiy  and  honour  ujjou  himself. 

This  negative,  that  '  Christ  glorified  not  himself,' 
givcth  proof  that  Christ  arrogated  no  honour  to  him- 
self. '  I  seek  not  my  own  glory,'  saith  he,  John  viii. 
60.  This  Christ  provtth  by  many  arguments,  John 
y.  31,  &c. 

Christ  would  not  arrogate  honour  to  himself,  but 
rrtther  wait  upon  the  Father  to  confer  upon  him  what 
honour  he  saw  meet,  that  our  faith  might  be  the  more 
strengthened  in  those  things  which  Christ  did  on  our 
behalf;  and  also  that  he  might  make  hiu;self  an  ex- 
ample unto  us. 

Let  therefore  '  the  same  mind  be  in  us  that  was  in 
Christ  Jesus,'  Philip,  ii.  5.  Let  us  not  thrust  ourselves 
into  any  place,  before  we  are  called  ;  nor  arrogate  any 
honour  to  ourselves,  that  belongelh  not  unto  us.  Wo 
are  by  nature  too  prone  hereunto.  Let  magistrates, 
ministers,  and  all  of  all  sorts  so  carry  themselves,  as 
it  may  be  truly  said  of  them,  They  glorified  not  them- 
selves. 

The  particular  instance  whereby  this  general  nega- 
tive, that  '  Chribt  glorified  not  himself,'  is  evidenced, 


is  the  high  priesthood ;  for  that  was  an  honour,  and 
Christ,  by  having  that  conferred  on  him,  was  indeed 
glorified.  So  much  is  intended  under  this  pai'ticle  of 
opposition,  «>./.«,  hut  ;  as  if  it  bad  been  said,  Though 
Christ  glorified  not  himself  by  assuming  the  priest- 
hood to  himself,  yet  he  was  glorified  thereby,  by  his 
Father's  conferring  it  upon  him. 

To  make  the  apostle's  meaning  more  clear,  take  all 
these  words,  '  He  that  said  unto  him.  Thou  art  my 
Son,  to-day  have  I  begotten  thee,'  as  a  description  of 
the  Father ;  and  repeat,  awo  xmoxi,  the  word  iU^aei, 
glorified  (which  must  needs  be  here  understood),  then 
the  sense  will  appear  to  be  this,  '  Christ  glorified  not 
himself  to  be  made  an  high  priest,  but  his  lather 
glorified  him,  in  ordaining  him  to  be  the  high  priest.' 

This  verb  yitrii)r,ya.i,  to  be  made,  is  inserted  to  con- 
firm that  which  was  before  noted,  vcr.  i.  Sec.  3,  about 
ordaining  an  high  priest.  For  to  be  made  an  high 
priest  is  to  be  deputed  or  appointed  and  set  apart  to 
that  function.  In  this  sense  is  this  word  made  fre- 
quently used,  as  Heb.  vii.  16,  21,  22. 

Sec.  25.  0/  Ps.  ii.  7  ajijilicd  to  Christ's  jiriesthood. 

These  words,  '  He  that  said  unto  him.  Thou  art  my 
Son,  to-day  have  I  begotten  thee,'  are  taken  out  of 
Ps.  ii.  7,  and  most  fitly  applied  to  God  the  Father  in 
reference  to  his  begotten  Son,  as  we  have  shewed. 
Chap.  i.  5,  Sec.  48,  kc,  where  the  whole  text  is  ex- 
pounded. 

The  apostle  doth  here  again  allege  it,  to  prove  that 
the  Father  ordained  Christ  to  be  the  high  priest  for 
his  church. 

O'lij.  In  this  testimony  there  is  no  mention  of  a 
priesthood. 

Ans.  1.  This  testimony  is  an  express  description 
of  the  Father,  and  it  be  ing  inserted  upon  the  question 
of  Christ's  priesthood,  it  implieth  that  the  Father  made 
him  high  priest. 

2.  This  word  hegotlen  may  be  extended  to  confer- 
ring dignity,  or  an  honourable  function  upon  one,  as 
well  as  communicating  essence. 

3.  It  being  taken  for  grant  that  Christ  was  an  high 
priest,  for  the  Father  to  acknowledge  him  to  be  his  Son, 
ratifieth  that  function,  and  implieth  that  it  was  his 
Father's  pleasure  that  he  should  bo  the  high  priest. 
Thus  Christ  being  come  a  prophet  into  the  world,  his 
Father  ratified  that  function  by  this  testimony,  '  'This 
is  my  beloved  Son,  in  whom  I  am  well  pleased,'  and 
thereupon  he  inferreth  this  duty,  '  Hear  him,'  Mat. 
xvii.  5. 

4.  The  psalmist,  immediately  after  this  testimony, 
cxprcsseth  a  brimch  of  Christ's  priesthood,  in  these 
words,  '  Ask  of  me,'  &c.,  Ps.  ii.  8.  Now  iu  quoting 
a  text  it  is  not  unusual  to  express  only  a  part  of  it, 
because  the  remainder  may  be  found  in  the  place  out 
of  which  it  is  quoted. 

6.  It  was  the  pui-pose  of  the  apostle  to  set  out  the 
dignity  of  the  office,  as  well  as  the  office  itself.  That  this 


Vek.  6.] 


GOUGE  ON  HEBREWS. 


was  his  purpose  is  evident  by  these  two  words,  honour, 
glorified,  applied  thereunto.  Now  that  God  the 
Father  should  glorify  his  begotten  Son  by  making  him 
an  high  priest,  much  amplifieth  the  dignity  of  that 
function. 

Thus  is  this  testimony  a  most  pertinent  testimony. 
It  is  a  testimony  taken  out  of  sacred  Scripture,  and  in 
that  respect  the  more  sound,  as  was  shewed  Chap.  i. 
5,  Sec.  46. 

Of  quoting  the  very  words  of  Scripture,  see  Chap, 
iii.  7,  Sec.  74. 

Of  quoting  neither  book  nor  verso,  see  Chap.  ii.  G, 
Sec.  50. 

Sec.  26.  Of  Christ  being  (jlorified  hy  his  priest- 
hood. 

Quest.  How  could  the  begotten  Son  of  God,  who  is 
true  God,  equal  to  the  Father,  be  glorified  by  being 
made  an  high  priest  ? 

Ans.  1.  Distinguish  between  the  Son  of  God  singly 
considered  in  his  divine  nature,  or  as  the  second  Per- 
son in  the  sacred  Trinity ;  and  united  to  the  human 
nature,  and  thereby  made  also  the  Son  of  man.  In 
this  latter  respect  was  he  glorified. 

2.  Distinguish  between  honour  conferred  on  one 
by  such  and  such  an  undertaking,  and  the  honour 
arising  from  undertaking  such  a  thing.  Though  such 
a  function  can  simply  confer  no  honour  on  Christ, 
yet  in  the  managing  of  it,  he  might  bring  much  hon- 
our to  himself  and  to  his  Father,  who  appointed  him 
thereunto,  as  glory  of  mercy,  justice,  truth,  wisdom, 
power,  and  other  like  attributes.  Thus  was  Christ, 
and  his  Father  by  him,  glorified  in  the  lowest  degree 
of  his  humiliation,  even  in  his  kind  of  death. 

Such  undertakings  as  bring  glory  to  God,  do  glorify 
the  undertakers.  Therefore  Christ  exhorteth  his  to 
'  let  their  light  so  shine  before  men,  that  they  may- 
see  their  good  works,  and  glorify  their  Father  which 
is  in  heaven,'  Mat.  v.  16.  No  man  can  in  a  right  way 
glorify  God  ;  but  he  shall  therein  glorify  himself,  and 
that, 

1.  In  regard  of  the  work  itself.  For  everything  is 
so  much  the  more  glorious,  by  how  much  the  more 
God  is  glorified  thereby. 

2.  In  regard  of  the  fruit  and  reward  that  will  follow 
thereupon.  For  ho  that  can  and  will  perform  what  he 
hath  said,  hath  said,  '  Them  that  honour  me  I  will 
honour.'  1  Sam.  ii.  30. 

This  is  the  right  way  to  be  glorified.  Walk  in  this 
way,  whosoever  thou  art  that  wouldst  be  glorified. 

Sec.  27.   Of  God's  begotten  Son  our  high  priest. 

A  main  point  intended  in  the  foresaid  testimony  is, 
that  God  the  Father  ordained  his  begotten  Son  to  be 
an  high  priest. 

In  this  respect  is  ho  said  to  be  '  called  of  God  an 
high  pi-iest,'  verse  10.  As  ho  was  '  appointed'  a  pro- 
phet. Chap.  iii.  2,  so  an  high  priest. 


In  this  respect  he  is  said  to  be  sent,  John  iii.  34, 
and  attainted,  Luke  iv.  18. 

There  was  an  absolute  necessity  that  this  Son  of 
God  should  be  our  priest,  in  two  respects  : 

1.  In  that  none  was  able  to  do  the  work  that  was  to 
be  done  for  us  by  our  priest,  but  the  Son  of  God. 
Of  those  works,  see  Chap.  ii.  17. 

2.  In  that  none  was  worthy  to  appear  before  God 
for  us  but  his  own  Son,  and  none  fit  but  he  for  the 
honour  of  the  true  priesthood. 

This  doth  much  commend  the  love  of  God,  who 
gave  his  begotten  Son  to  be  our  priest,  John  iii.  IG. 

It  doth  also  minister  gi-eat  ground  of  boldness  unto 
us  to  approach  the  throne  of  grace,  having  the  be- 
gotten Son  of  God  to  be  our  priest.  We  can  make  no 
question  of  his  sufliciency  to  the  whole  work,  which 
he  is  able  to  do  to  the  very  utmost ;  nor  can  we  make 
any  doubt  of  God's  accepting  him.  He  is  the  begotten 
Son  of  God,  and  tielored  ;  in  him  '  the  Father  is  well 
pleased,'  Mat.  iii.  17. 

Sec.  28.  Of  the  coherence  and  meaning  of  the  sixth 
verse. 

Ver.  6.  As  he  saith  also  in  another  place,  Thou  art 
a  priest  for  ever  after  the  order  of  Melchisedec. 

Because  the  former  testimony  was  somewhat  ob- 
scure, the  apostle  addeth  this  other,  which  is  more 
perspicuous,  and  less  subject  to  exception.  For  both 
the  priesthood  itself,  and  also  God's  deputing  Christ 
thereunto,  are  here  expressly  set  down. 

These  two  conjunctions  -/.aSuc,  x.ai,  as,  also,  give 
proof  that  the  following  testimony  tends  in  general  to 
the  same  purpose  that  the  former  did,  so  as  more 
than  one  divine  testimony  may  be  produced  to  prove 
one  and  the  same  thing,  as  hath  been  shewed,  Chap, 
i.  5,  See.  67. 

This  verb  X'syii,  he  saith,  may  admit  a  treble  re- 
ference. 

1.  To  David,  who  was  the  penman  of  this  testi- 
mony. 

2.  To  the  Holy  Ghost,  who  inspired  David. 

8.  To  God  the  Father,  who  is  brought  in  confening 
what  is  here  affirmed  upon  his  Son. 

Neither  of  these  cross  the  other,  but  all  of  thcra 
may  stand  together. 

I  take  the  last  to  bo  most  principally  intended,  be- 
cause the  Father,  who  in  the  former  testimony  said  (o 
his  Son,  '  Thou  art  my  Son,  this  day  have  I  begotten 
thee,'  saith  also,  '  Thou  art  a  priest  for  ever,'  &c. 
Thus  will  these  two  testimonies  more  fitly  cohere. 

This  latter  testimony  is  said  to  be  sv  Wl^w,  in  another 
place.  Though  the  word  filace  be  not  in  the  Greek, 
yet  it  is  well  supphed.  For  it  is  in  another  p'salm, 
namely,  Ps.  ex.  4. 

That  psalm  is  a  prophecy  of  Christ,  as  hath  been 
proved.  Chap.  i.  18,  Sec.  148.  In  this  respect  the 
proof  is  the  more  proper. 

In  this  testimony  Christ's  priesthood  is  thus  es- 


356 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


pressly  asserted,   '  Thou  nrt  a  priest.'     Of  Christ's 
priesthood,  see  Chap.  ii.  17,  Sees.  172,  173. 

God's  deputing  Christ  to  that  function  is  here  also 
declared.  For  it  is  the  Lord  that  saith  to  him,  '  Thou 
art  a  priest.'  Of  God's  appointing  Christ  to  be  priest, 
see  ver.  4,  Sec.  20,  2-1. 

Sec.  29.   0/  the  everlastingness  of  Christ's  priesthood. 

The  everlasting  continuance  of  Christ's  priesthood 
is  plainly  set  down  in  this  phrase,  e/'s  rov  aiwa,  for 
ever. 

Of  the  notation  of  the  Greek  word  translated  ever, 
see  Chap.  i.  8,  Sec.  108.  Many  points  there  de- 
livered about  the  everlastingness  of  Christ's  kingdom 
may  be  applied  to  the  everlastingness  of  Christ's 
priesthood. 

It  is  here  evident  by  this  testimony  that  Christ  is 
an  everlasting  priest,  he  ever  remainetb  to  exercise 
this  function  himself.  This  point  is  oft  pressed  by 
this  apostle,  as  Chap.  vii.  17,  21,  24,  25,  28. 

There  were  two  parts  of  Christ's  priesthood.  One 
was  to  oiler  sacrifice,  that  is,  he  gave,  Chap.  vii.  27  ; 
the  other  to  make  intercession.  This  doth  he  con- 
tinue for  ever,  and  for  this  end  ever  remaineth  a  priest, 
Chap.  vii.  25. 

It  is  necessary  that  the  church  ever  have  a  priest, 
and  that  such  a  priest  as  Christ  is,  as  was  shewed, 
Sec.  27. 

If  Christ  should  cease  to  be  our  priest,  who  should 
succeed  him  ?  No  mere  creature  can  go  forward  with 
that  work  which  he  hath  begun. 

The  everlastingness  of  Christ's  priesthood  dis- 
covereth  the  vanity  and  folly  of  papists  about  their 
priests,  whom  thej'  account  true,  real,  sacrificing 
priests.  "What  need  other  priests,  Christ  being  '  a 
priest  for  ever '  ?  Either  Christ's  execution  of  his 
priesthood  is  insufficient  (which  to  hold  is  blasphemy), 
or  their  priests  are  altogether  in  vain. 

This  continuance  of  Christ's  priesthood  hath  been 
the  ground  of  the  church's  address  to  the  throne  of 
grace  ever  since  the  ascension  of  Christ  into  heaven, 
and  so  will  be  as  long  as  the  world  continucth.  For 
ever  will  this  our  priest  be  for  us  in  things  pertaining 
to  God.  So  long  as  he  continueth  our  king  to  govern 
ns,  so  long  will  he  continue  our  priest  to  intercede  for 
us. 

We  may  with  as  much  confidence  still  apply  the 
sacrifice  of  Christ  as  if  his  blood  were  still  trickling 
down.  His  blood  still  speaks,  Heb.  xii.  24,  and  ever 
will,  while  there  is  any  sin  of  any  of  God's  elect  to  be 
expiated. 

Sec.  80.   Of  the  order  of  Mclchiscihc. 

The  word  faj/s,  translated  order,  signifieth  a  due 
and  seemly  disposition.  It  is  derived  from  a  verb, 
ruTTu,  that  signifieth  to  appoint  or  set  in  order.  It 
is  applied  to  the  setting  of  commanders  or  oflicers  of 
war  in  their  places,  Luke  vii.  8,  jea,  and  to  God's 


ordaining  unto  eternal  life.  Acts  xiii.  48.  The  noun 
in  my  text  is  used  to  set  out  a  decent  ordering  of 
church  afl'airs,  1  Cor.  siv.  40,  and  a  comely  carriage 
of  Christians,  Col.  ii.  5.  It  here  implieth  that  the 
priesthood  is  a  distinct  kind  of  oflice,  ordained  and 
ordered  by  him  that  hath  power  to  do  it.  It  is  in  a 
like  sense  applied  to  Aaron's  priesthood,  Heb.  vii.  11. 

Hereby  we  are  given  to  understand  that  the  priest- 
hood here  mentioned,  and  the  priesthood  of  Aaron,  are 
two  distinct  kinds. 

The  apostle  doth  here  bring  in  this  priesthood  as 
distinct  from  Aaron's,  because  there  were  many  things 
in  Christ  which  were  not  agreeable  to  the  order  of 
Aaron.     As, 

1.  Christ  was  a  king  ;  but  a  king  might  not  be  of 
Aaron's  order. 

2.  He  was  '  of  the  tribe  of  Judah,  of  which  tribe 
no  man  gave  attendance  at  the  altar,'  Heb  vii.  13. 

8.  He  neither  had  predecessor  nor  successor,  Heb. 
vii.  24,  but  pritsts  after  Aaron's  order  had  both. 

Other  differences  are  observed  by  this  apostle. 
Chap.  vii. 

If,  therefore,  from  such  differences  any  should  infer 
that  Christ  could  not  be  a  priest,  the  apostle  shewcth 
that  there  was  another  order  of  priesthood. 

Besides  there  were  such  infirmities  .and  defects  in 
the  order  of  Aaron  as  were  not  agreeable  to  Christ's 
excellency,  so  as  there  must  of  necessity  be  another 
order  of  priesthood. 

The  infirmities  and  defects  of  Aaron's  priesthood 
were  these : 

1.  That  the  priests  should  ofl'er  for  their  own  sins, 
ver.  3. 

2.  That  thev  should  offer  beasts  and  birds.  Lev. 
i.  2,  14. 

8.  That  they  should  oft  offer  the  same  kind  of 
sacrifices. 

4.  That  they  should  offer  such  sacrifices  as  could 
not  make  perfect,  Heb.  x.  1. 

There  are  but  two  kinds  of  typical  priesthoods  men- 
tioned in  Scripture,  which  are  these  :  one,  '  after  the 
order  of  Melchisedec  ;'  the  other,  '  after  the  order  of 
Aaron.'  Of  these  two  the  former  was  many  ways  the 
more  excellent.  Herein,  therefore,  is  Christ  said  to 
be  '  after  the  order  of  Melchisedec' 

Whatsoever  was  essentially  belonging  to  a  priest  in 
Aaron,  that  was  in  the  truth  accomplished  by  Christ ; 
and  wherein  there  was  any  pre-eminent  excellency  in 
Melchisedec's  priesthood  above  Aaron's,  therein  was 
Christ  '  after  the  order  of  MolchiscJec'  All  these 
excellencies  were  really  and  properly  accomplished  in 
Christ. 

The  historv  of  Melchisedec  is  set  down,  Gen.  siv. 
18-20. 

This  apostle  hath  so  distinctly  and  fully  observed 
and  applied  to  Christ  everything  that  is  expressed,  or 
by  just  consequence  may  bo  inferred  from  that  priest- 
hood, in  the  seventh  chapter  of  this  epistle,  as  I  sup- 


Vek.  7.] 


iOUGE  ON  HEBREWS. 


357 


pose  it  meet  to  refer  the  explication  of  this  mystery  to 
that  place. 

In  general  this  may  be  observed,  that  Christ  was 
the  most  excellent  priest  that  ever  was.  Melchisedec 
was  more  excellent  than  Aaron,  Heb.  vii.  4,  yet  was 
Melchisedec  but  a  type  of  Christ.  Therefore  Christ 
the  true  priest  must  needs  be  more  excellent  than 
Melchisedec  himself. 

Sundry  excellencies  of  Christ's  priesthood,  as  the 
dignity  of  his  person,  his  many  great  undertakings,  and 
the  glorions  fruits  and  benefits  flowing  from  thence,  have 
been  expressly  noted.  Chap.  ii.  17,  Sees.  173,  171. 

If  the  Jews  had  Aaron's  priesthood  in  high  account, 
and  Abraham  the  father  of  the  Jews  gave  tithes  of  all 
to  Melchisedec,  and  accounted  himself  blessed,  being 
blessed  of  Melchisedec,  how  should  we  esteem  Jesus 
Christ  and  his  priesthood,  and  rest  in  his  blessing  ! 

Sec.  31.  Of  the  resolution  o/Heb.  v.  5,  6. 

Ver.  5.  So  also  Christ  ylorified  not  himself  to  he 
made  an  high  priest ;  hut  he  that  said  unto  him,  Thou 
art  my  So7i,  to-day  have  I  begotten  thee. 

6.  As  he  saith  also  in  another  place,  Thou  art  a 
priest  for  ever  after  the  order  of  Melchisedec. 

The  sum  of  these  two  verses  is  Christ's  call  to  his 
priesthood. 

Hereabout  observe, 

1.  The  connection  of  Christ's  call  with  the  call  of 
other  priests.  So  also. 

2.  The  expression  of  Christ's  calling. 
This  is  done  two  ways  : 

1,  Negatively;  2,  Affirmatively. 
In  the  negative, 

1.  Three  things  are  taken  for  grant : 
(1.)  Christ's  office,  he  was  a.  jjriest. 
(2.)  His  warrant,  he  was  made. 

(3.)  The  glorious  efl'ect  thereof,  in  this  word  glorified. 

2.  One  thing  is  expressly  denied,  namely  an  undue 
usurpation,  in  these  words,  not  himself. 

The  affirmative  is, 

1.  Implied,  in  this  junction  of  opposition,  but. 

2.  Confirmed,  by  two  testimonies. 

In  the  former  testimony  one  thing  is  expressed,  an- 
other understood. 

That  which  is  expressed  is  a  description  of  the  per- 
sons, which  are  of  two  sorts  : 

1.  The  ordainer;  2,  the  ordained. 

Both  these  are, 

1.  Generally  hinted  in  this  phrase,  he  that  said  to 
him.  This  relative,  he,  pointeth  at  the  ordainer;  this 
correlative,  him,  at  the  ordained. 

2.  They  are  both  distinctly  expressed. 

The  ordainer  is  expressed  in  these  pronouns  of  the 
first  person,  nn/,  1 ;  and  in  this  act  of  paternity, 
begotten  ;  amplified  by  the  time,  to-dag. 

The  ordained  is  expressed  in  these  pronouns  of  the 
fecond  person,  thou,  thee;  and  in  this  correlative. 
Son. 


The  point  understood  is,  that  God  glorified  his  Son 
in  making  him  a  priest. 

In  the  other  testimony  wo  may  observe, 

1.  The  connection  of  it  with  the  former. 

2.  The  expression  of  the  main  point. 
In  the  connection  there  is, 

1.  An  agreement  betwixt  the  two  testimonies,  in  this 
phrase,  as  he  saiih  cdso. 

2.  A  difference  betwixt  them,  in  this  phrase,  in  an- 
other place. 

In  the  expression  of  the  main  point  is  set  down, 

1.  The  person  deputed.  Thou  art. 

2.  The  function  whereunto  he  is  deputed.     This  is, 

1.  Propounded,  in  this  word,  a  priest. 

2.  Illustrated  two  ways  : 

(1.)  By  the  land  of  priesthood,  after  the  order  of 
Melch  isedec. 

(2.)  By  the  continuance  thereof, /or  ever. 

See.  32.  Of  observations  out  ofHeh.  v.  5,  6. 

I.  Christ  took  no  uulauful  liberty  to  himself.  As  no 
other  man  took  to  himself  to  be  an  high  priest,  so  also 
Christ  did  not.     See  Sec.  23. 

II.  Christ  usurped  not  the  high  priesthood.  Therein 
he  glorified  not  himself.     See  Sec.  21. 

HI.  Christ  was  an  high  priest.  This  is  here  taken 
for  grant.     See  Sec.  24. 

IV.  An  high  priest  teas  instituted.  This  is  the  mean- 
ing of  this  word  made.     See  Sec.  24. 

V.  Christ  teas  ordained  an  high  priest.  The  conjunc- 
tion but  intends  as  much. 

VI.  God  gave  his  begotten  Son  to  be  our  priest.  This 
is  the  intendment  of  this  testimony.     See  Sec.  27. 

VII.  The  Son  of  Qod  ivas  glorified  bg  his  priesthood. 
The  inference  of  this  testimony  upon  glorifying  one  by 
a  priesthood  proves  as  much.  This  will  more  evidently 
appear  if  the  verb  understood  be  expressed,  which  is 
this,  glorijied  him.     See  Sec.  26. 

(Other  observations  arising  out  of  the  letter  of  this 
testimony  have  been  noted,  Chap.  i.  5,  Sec.  G5.) 

VIII.  Many  testimonies  may  be  produced  for  proof  of 
the  same  point.  These  words,  as  also  in  another  place, 
give  proof  hereof. 

IX.  God  spake  in  the  Scripture.  This  word,  he  saith, 
hath  reference  to  God. 

X.  Christ  is  a  priest.  This  is  taken  for  grant  in  this 
testimony  also. 

XI.  God  gave  assurance  to  Christ  that  he  icas  a  priest. 
For  God  expressly  saith  to  him,  Thou  art  a  priest. 

(Of  the  four  last  observations,  see  Sec.  28.) 

XII.  Ch  rist's  priesthood  is  everlasting.  It  is  for  ever. 
See  Sec.  29. 

XIII.  Christ's  priesthood  is  after  the  most  excellent 
order.  So  was  the  order  of  Melchisedec.  See 
Sec.  30. 

Sec.  33.  Of  this  phrase,  •  in  the  days  of  his  flesh.' 
I        Ver.  7.  Who  in  the  days  of  his  Jlesh',  u-heii  he  had 


tiOL'GE  ON  HKBREWS. 


[ClIAP,  V. 


offered  up  {iraijeis  ami  supplications,  itith  stronff  cryimj 
and  tears,  unto  him  that  teas  able  to  save  him  from  death, 
and  was  heard  in  that  he  feared. 

The  apostle  having  proved  that  Christ  was  called  to 
bo  a  priest,  procoedcth  to  shew  that  the  order  of  things 
which  make  up  a  priest  belonged  to  biiu.  He  begins 
with  this,  that  Christ  was  true  man,  lalccnfrom  wnon<j 
men.  This  he  gives  us  to  understand  by  making  men- 
tion of  his  flesh.  Of  the  divers  aeceptions  of  fi'sh, 
and  how  it  sets  out  the  whole  human  nature,  and 
that  in  reference  to  Christ,  see  Chap.  ii.  14;  Sees. 
137,  189. 

Christ's  human  nature  is  frequently  sot  out  by  Jlexh) 
as  in  these  phrases,  '  The  Word  was  made  flesh,'  John 
i.  14  ;  '  God  was  manifest  in  the  flesh,'  1  Tim.  iv.  16. 
Here  by  days  of  flesh  the  time  wherein  Christ  lived 
on  earth  is  set  out'.  Where  David  saith,  I  will  call 
upon  God  in  my  days,  we  thus  translate  it,  '  as  long 
as  I  live,'  Ps.  cxvi.  2. 

The  word  days  are  used  to  shew  the  brevity  of 
Christ's  life.  To  this  pui-pose  saith  Job,  'Are  not 
mail's  days  like  the  days  of  an  hireling?'  chap.  vii.  1. 
In  this  respect  the  psalmist  saith,  '  Teach  us  to 
number  our  days,'  Ps.  xc.  12 ;  that  is,  well  to  under- 
stand and  consider  the  shortness  of  our  time. 

The  word  y/f.sVt  is  used  to  show  the  infirmity  of  our 
nature.  In  this  respect  saith  the  psalmist,  '  God 
remembered  that  they  were  but  flesh,'  Ps.  Ixxviii.  39 ; 
and  another  prophet," '  All  flesh  is  grass,'  Isa.  sl.  6. 

From  this  phrase,  in  the  days  of  his  Jlesh,  some 
doubts  arise. 

Quest.  1.  Did  Christ  after  this  life  clean  cast  ofi'his 
flesh? 

Ans.  No ;  after  death  he  raised  up  his  flesh,  in 
which  resi)ect  it  is  said,  '  ]My  flesh  shall  rest  in  hope,' 
Acts  ii.  20.  The  angels  that  stood  by  while  many 
witnesses  saw  Christ  in  his  flesh  ascend  into  heaven, 
said,  '  This  same  Jesus,  which  is  taken  up  from  you 
into  heaven,  shall  so  come  in  like  manner  as  ye  have 
seen  him  go  into  heaven,'  Acts  i.  11. 

Quest.  2.  Why,  then,  is  the  time  of  Christ's  life  on 
earth  styled  the  days  ofhisjlesh? 

Ans.  1.  In  opposition  to  the  time  before  his  in- 
carnation, to  show  that  then,  when  he  took  flesh,  ho 
properly  and  actually  began  to  execute  his  priestly 
function. 

2.  In  opposition  to  his  glorified  estate.  Then  his 
human  nature  was  freed  from  all  human  infirmities; 
for  Jlesh  is  htio  taken  for  his  human  nature  com- 
passed with  all  manner  of  infirmities,  as  2  Cor.  v.  16. 
This  phrase  therefore  setteth  out  the  time  of  Christ's 
humiliation. 

Quest.  3.  Did  Christ  cease  to  bo  a  priest  after  this 
life  ? 

Ana.  No;  it  was  showed  (Sec.  29)  that  Christ  re- 
maineth  a  priest  for  ever.  That  pai-t  of  Christ's 
priesthood  which  is  restrained  to  the  days  of  his  flesh, 
is  that  which  consisted  in  service  and  suft'ering,  Luke   i 


xxiv.  20.  As  for  his  intercession,  which  he  maketh 
at  God's  right  hand,  it  is  far  difl'erent  from  the  sup- 
plications which  he  made  on  earth. 

The  principal  point  intended  under  this  phrase,  in 
the  days  of  his  jtah,  is,  that  Christ,  as  a  true  man,  and 
a  man  subject  to  human  infirmities,  became  a  priest 
for  us.     Hereof  see  more.  Chap.  ii.  17,  Sec.  106,  dtc. 

This  further  shews  that  the  days  of  our  flesh,  even 
the  time  of  this  life,  is  the  time  for  us  to  do  what 
works  of  service  are  to  be  done  by  us.  It  was  David's 
commendation,  that  he  '  served  his  own  generation  by 
the  will  of  God,'  Acts  xiii.  36.  This  is  he  that  said, 
'  I  will  call  upon  God  as  long  as  I  live,'  Ps.  cxvi.  2. 

This  also  is  a  matter  of  singular  comfort  to  the 
members  of  Christ,  whose  deprecations  against  evils, 
whose  crying  and  tears,  are  bounded  within  the  days 
of  their  flesh,  as  Christ's  were  within  the  days  of  his 
flesh.  Fur  after  those  days  '  they  shall  hunger  no 
more,  nor  thirst  any  more,'  &c. ;  '  but  God  shall  wipe 
away  all  tears  from  their  eyes,'  Rev.  vii.  10,  17. 

Herein  lieth  a  main  difl'eronce  betwixt  Christ's  mem- 
bers and  others.  In  the  days  of  this  flesh  '  all  things 
come  alike  to  all,'  Eccles.  ix.  2.  But  after  these  days 
then  shall  the  wicked  weep  and  gnash  their  teeth, 
Mat.  sxii.  13.  If  the  damned  in  hell  had  but  so 
many  years  for  their  howling  and  crying,  as  saints 
have  days,  jea,  minutes  on  earth,  it  might  be  some 
stay  and  ground  of  hope  unto  them ;  but  they  can 
have  no  such  hope.  We  have  cause  patiently  to  en- 
dure what  the  Lord  shall  lay  upon  us  in  the  days  of 
our  flesh,  because  no  misery  shall  lie  upon  us  any 
longer.  Death  is  our  last  enemy  ;  the  pangs  of  death 
our  last  pangs. 

Sec.  34.   Of  Christ's  frequent  praying. 

The  act  here  applied  to  Christ,  as  he  is  our  priest, 
is  thus  expressed,  whe7i  he  had  offered  up.  This  is  the 
interpretation  of  one  Greek  word,  rriomiyxa;  (ijarlici- 
pium  aoristi  pcmi),  which,  in  reference  to  things 
oflered  unto  God,  is  proper  to  a  priest.  Hereof  see 
Yer.  1,  Sec.  6. 

The  word  is  a  participle  of  the  time  past,  to  shew 
the  efticacy  of  that  which  Christ  did  ;  for  it  hath  re- 
ference to  God's  hearing  Christ.  Christ  having  offered 
up  prayers  to  God,  God  heard  him. 

The  word  &£>!ciic,  translated  prayers,  is  derived 
from  a  verb  6/o/ia/,  egeo,  that  signifieth  to  need,  Acts 
xvii.  25,  and  also  to  crave,  hhixai,  oro ;  for  we  use  to 
crave  the  things  which  we  need.  This  noun  is  oft 
indefinitely  used  for  any  kind  of  prayer,  Philip,  i.  4. 
Sometimes  it  is  distinguished  horn  Titidiii^ri,  petition 
for  good  thirigs,  and  then  it  is  put  for  deprecation,  or 
prayer  for  removing  evil,  as  Acts  i.  14,  Eph.  vi.  18, 
1  Tim.  ii.  1.  Our  English,  when  it  is  thus  distin- 
guished, translates  it  supplication. 

That  which  in  general  is  here  intended  is,  tha 
prayer  was  the  means  which  Christ  used  for  help  in 
time  of  need.     He  herein  verified  the  foresaid  double 


Yer.  7.] 


ON  HEBREWS 


3.39 


signification  of  the  Greek  word,  which  was  to  need 
and  to  axk. 

The  Holy  Ghost  takes  special  notice  of  Christ's  fre- 
quent use  of  this  duty  in  the  days  of  his  flesh,  when 
he  was  compassed  about  with  many  infirmities,  and 
stood  in  need  of  many  things. 

When  Christ  was  first  baptized  he  prayed,  Luke 
iii.  21.  Early  in  the  morning,  before  he  went  out  to 
preach,  he  prayed,  Mark  i.  35.  He  prayed  all  night, 
before  he  chose  and  sent  forth  his  apostles,  Luke  vi. 
12.  After  he  had  fed  his  hearers  with  his  word  in 
their  souls,  and  with  bread  and  fish  in  their  bodies, 
and  had  sent  them  away,  he  went  to  a  mountain  to 
pray,  Mark  vi.  4G.  He  prayed  a  little  before  he  gave 
his  disciples  the  power  of  binding  and  loosing,  Luke 
ix.  18.  He  prayed  when  he  prescribed  a  form  of 
prayer,  Luke  .kI.  1.  At  the  raising  of  Lazarus  he 
prayed,  John  xi.  41.  When  he  first  began  to  be 
troubled  in  his  soul,  he  prayed,  John  sii.  27,  28.  A 
solemn  prayer  of  his  is  recorded,  John  xvii.  In  his 
great  agony  he  prayed  again  and  again.  Mat.  xxvi.  39, 
42,  44.  On  the  cross  he  prayed  for  his  persecutors, 
Luke  xxiii.  34,  and  for  himself,  Luke  xxiii.  46.  On 
sundry  other  occasions  it  is  said,  that  he  lift  up  his 
eyes  and  looked  unto  heaven,  Mat.  xiv.  19,  John  xvii.  1, 
which  was  an  outward  evidence  of  the  prayer  of  his 
heart. 

This  Christ  did:  1.  In  acknowledgment  of  his  Father 
to  be  the  fountain  of  all  blessing. 

2.  To  shew  his  prudent  care  and  conscience  in 
using  wan-antable  means  for  obtaining  what  he  de- 
sired. Mat.  vii.  7. 

3.  To  obtain  a  blessing  upon  what  he  had,  1  Tim. 
iv.  5. 

4.  To  shew  himself  a  worshipper  of  God,  Ps. 
xcv.  6. 

5.  To  shew  himself  to  be  of  the  number  of  God's 
people,  who  '  call  upon  God,'  Ps.  xcix.  6,  Acts  ix.  14, 
1  Cor.  i.  2,  2  Tim.  ii.  22.  Others  '  call  not  upon 
God,'  Ps.  xiv.  4,  Jer.  x.  25. 

6.  To  give  evidence  of  the  spirit  of  grace  and  sup- 
plication in  him,  Zech.  xii.  10. 

7.  To  make  himself  an  example  to  us,  John  xiii. 
15. 

Of  this  duty  of  prayer,  see  The  Whole  Armour  of 
God,  treat,  iii.  part  i.  on  Eph.  vi.  18,  sec.  4,  &e. 

Sec.  35.   0/  Christ's  supplication. 

The  Greek  word  (Z£T?)o;'a?,  translated  supplications,  is 
nowhere  else  to  be  found  in  the  New  Testament,  but  in 
other  authors  it  is  oft  used.  It  is  derived  from  a  verb 
ix'ji,  irnio,  that  sigaifieth  to  come.  Thence  a  noun, 
/x';Tni,  supiile.r,  which  signifieth  one  that  asketh  a  thing 
on  his  bended  knee,  or  prostrate  on  the  ground  :  we 
may  call  him  a  suppliant.  Hence  the  word  in  my 
text. 

This  word  in  other  authors  signifieth  such  things  as 
suppliants  did  bring  in  their  hands  :  as  a  branch  of 


an  olive-tree  wrapped  about  with  wool.'  Metonymi- 
cally  it  is  put  for  the  supplication  that  was  made  by 
such  an  one,  and  in  that  respect  is  here  fitly  translated 
supplications,  and  especially  intendeth  such  prayers 
as  are  made  by  such  as  kneel  or  lie  prostrate  on  the 
ground.  This  may  here  have  respect  to  Christ's  man- 
ner of  prayer,  who  '  kneeled  down  and  prayed,'  Luke 
xxii.  41,  and  '  fell  on  his  face  and  prayed,'  Mat. 
xxvi.  39. 

By  this  pattern  of  Christ  we  are  taught  to  tender 
our  prayers  to  God  with  all  humility,  in  the  most  sub- 
missive manner  that  we  can.  Hereof  see  more  in  The 
Whole  Armour  of  God,  treat,  iii.  part  i.  Of  prayer,  on 
Eph.  vi.  18,  sec.  9,  &c. 

Sec.  36.   0/  the  ;/ifts  Christ  offered  up. 

The  foresaid  prayers  and  supplications  were  some 
of  those  gifts  which  Christ  as  our  priest  oflered  up  : 
they  were  in  special  as  the  incense  under  the  law.  As 
his  body  was  the  sacrifice,  so  these  the  gifts.  These 
were  offered  up  for  himself,  to  enable  him  to  go 
through  the  work ;  and  for  us,  that  we  might  be  de- 
livered and  saved  thereby. 

Nothing  could  be  more  pleasing  to  God,  nothing 
more  honourable  to  him,  nothing  more  effectual  for 
our  good. 

Hereby  we  are  taught  what  gifts  we  may  oft'er  unto 
God.  These  are  the  'calves  of  the  lips,' which  the  church 
promiseth  to  render,  Hosea  xiv.  2.  This  is  that  '  in- 
cense' which  in  every  place  shall  be  offered  to  God, 
Mai.  i.  11. 

Sec.  37.  0/  the  meaning  of  these  words,  '  irith  strong 
crying  and  tears.' 

The  manner  of  offering  the  foresaid  gifts,  is  with 
emphasis  thus  set  forth,  ivith  strong  crying  and  tears. 

The  verb  v.hlCo),  clamo,  whence  the  Greek  noun 
xgccuyri,  translated  crying,  is  derived,  useth  to  be  ap- 
plied to  such  as  are  in  great  distress  ;  as  to  blind 
men.  Mat.  ix.  27  ;  to  men  affrighted  and  in  danger, 
Mat.  xiv.  26,  30 ;  to  a  woman  in  travail.  Rev.  xii.  2 ; 
to  lamenters  of  great  desolations.  Rev.  xviii.  18,  19  ; 
to  such  as  seek  others'  destruction ;  and  to  such  as 
seek  pardon  for  others'  sins,  Acts  vii.  57,  60. 

There  is  also  another  verb,  xoauydi^u,  derived  from 
this  noun,  that  carrieth  a  gi'eater  emphasis,  and  is 
attributed  to  the  woman  who  cried  after  Jesus  for 
her  child  grievously  vexed  with  a  devil.  Mat.  xv.  22 ; 
to  them  that  would  have  Christ  crucified,  John  xviii. 
40,  and  xix.  6,  15  ;  and  to  them  that  would  have  Paul 
destroyed.  Acts  xxii.  23  ;  yea,  it  is  used  to  set  out 
Christ's  cry  at  the  raising  of  Lazarus,  John  xi.  48. 

This  noun,  xiauyri,  is  applied  to  that  cry  which  was 
raised  about  the  dissension  betwixt  Pharisees  and 
Sadducees,  Acts  sxiii.  9  ;  to  the  angel  that  called  for 


•  UiTv'ix,  dicitur 
plox  manu  ferebat. 


I  olea;  laiia  obvolutus,  quern  sup- 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


divine  vengeance,  Rev.  xiv.  18  ;  and  to  the  cry  that 
shall  be  at  Christ's  coming  to  judgment,  Mat.  xxv.  6. 

Thus  the  word  itself  intendeth  vehemency  and  ar- 
dency. 

Whether  we  take  crying  for  extension  of  voice  (for 
60  much  is  noted  of  Christ  on  the  cross,  Mat.  xxvii. 
46,  and  it  may  be  that  he  did  so  in  his  agony  in  the 
garden.  Mat.  xxvi.  39),  or  to  the  inward  extension, 
earnestness,  and  vehemency  of  his  spirit,  as  Exod. 
xiv.  15,  Ps.  cxix.  145,  Lam.  ii.  18,  it  implieth  one 
and  the  same  thing,  namely,  ardency  in  prayer.  Christ 
manifested  his  ardency  both  ways :  by  voice.  Mat. 
xxvii.  46  ;  in  spirit,  Luke  xxii.  44. 

To  shew  further  that  it  was  more  than  ordinary 
ardency, this  epithet  layjiofic,  slwiu/,  is  added  thereunto. 

This  epithet  is  derived  from  a  noun,  lny^uc,  rohur, 
that  signifieth  poxoer  ;  thence  a  verb,  ieyjju,  possum, 
that  signifieth  to  le  ahle.  It  useth  to  be  applied  to 
such  things  as  are  extraordinarily  strong,  as  a  strong 
man.  Mat.  xii.  29  ;  a  strong  wind,  Mat.  xiv.  30  ;  a 
strong  or  mighty  famine,  Luke  xv.  14  ;  a  strong  or 
mighty  city,  Rev.  xviii.  10;  a  strong  or  mighty 
thunder,  Rev.  xix.  6  ;  a  strong  angel.  Rev.  v.  2  ;  and 
to  the  strong  Lord,  Rev.  xviii.  8. 

Strong  crying  then  implieth  an  extraordinary  great 
crying. 

This  is  yet  further  illustrated  by  adding  tears  there- 
unto, xa;  bayiahm ;  for  tears  are  signs  of  earnest 
prayer.  Of  this  see  The  Whole  Armour  of  God,  treat, 
iii.  partii.  Of  prayer,  on  Eph.  vi.  18,  Sec.  97.  Tears 
arc  an  effect  of  inward  anguish,  Jer.  xxxi.  15.  They 
are  attributed  to  the  anguish  of  hell.  Mat.  viii.  12. 

Sec.  38.   Of  Christ's  grierova  agony. 

In  these  words,  xcilh  slromj  crying  and  tears,  the 
apostle  hath  an  especial  relation  to  Christ's  agony, 
partly  in  the  garden,  and  partly  on  the  cross. 

Christ's  tears  are  not  mentioned  in  his  agony.  Yet 
on  other  occasions  they  are  mentioned :  for  he  wept 
at  Lazarus's  grave,  John  xi.  35  ;  and  he  wept  over 
Jerusalem,  Luke  xix.  41. 

As  for  Christ's  agony,  it  may  be  well  supposed  that 
he  also  then  shed  tears  ;  for  it  is  not  credible,  that  he 
which  wept  at  the  sore  sight  of  Jerusalem's  calamity, 
had  dry  eyes  in  his  own  bitter  agony.  Can  we  think  that 
his  sweat  should  be  '  as  it  were  great  drops  of  blood,' 
Luke  xxii.  44,  and  that  no  tears  should  gush  out  of 
his  eyes  ?  It  doth  not  follow  that  ho  shed  no  tears 
because  no  mention  is  made  thereof.  '  Many  other 
things  did  Jesus  which  are  not  written,'  John  xx.  30. 

That  which  the  apostle  here  saith  of  Christ's  strong 
crj'ing  and  tears,  gives  evidence  of  the  great  anguish 
that  Christ  endured.  Christ  had  not  a  childish, 
womanish,  faint  spirit.  Never  any  so  manfully  en- 
dured so  much  as  Christ  did. 

If  other  circumstances  bo  compared  with  these,  it 
will  appear  that  never  such  effects  of  anguish  were 
manifested  in  any  other. 


To  omit  his  falling  to  the  ground,  and  grovelling 
thereon,  his  falling  down  to  prayer,  and  rising  up 
again  and  again,  his  bloody  sweat,  the  matter  of  his 
prayer  ('  If  it  be  possible,  let  this  cup  pass,'  '  Why 
hast  thou  forsaken  me  ?')  and  the  descent  of  an  angel 
to  strengthen  him  :  all  which  do  shew,  that  never  any 
man's  agony  was  like  to  his. 

Besides  these  evidences,  the  Scripture  saith,  that  at 
the  time  of  his  agony  he  began  to  be  sorroivful,  Xi/te- 
iadai ;  to  he  sore  troubled,  sxt)afj.l3iTaSai ;  and  to  be  very 
heavy,  abnij-oish ;  and  that  in  his  agony  his  soul  was 
exceeding  sorrowful,  m^iy.vzog,  even  unto  the  death. 
Mat.  xxvi.  30,  39,  Mark  xiv.  33,  34  ;  and  troubled, 
Tirdpaxrai,  John  xii.  27.  Hence  it  appears  that 
Christ's  anguish  was  very  great. 

The  cause  hereof  was  our  sin,  and  the  just  desert  of 
it ;  for  he  became  oar  surety,  and  took  upon  him  our 
debt.  In  this  respect  it  is  said  that  he  was  '  made 
sin  for  us,'  2  Cor.  v.  21  ;  and  that  he  hath  'borne  our 
griefs,  and  carried  our  sorrows,'  Isa.  liii.  3,  &c. ;  yea, 
it  is  said  that  he  was  '  made  a  curse  for  us,'  Gal. 
iii.  13. 

In  this  case,  two  things  caused  his  foresaid  agony. 

1.  The  weight  of  the  burden  that  lay  upon  him. 

2.  The  weakness  of  his  human  nature. 

1.  The  weight  must  needs  be  great,  for  it  was  the 
punishment  of  all  the  sins  of  all  the  elect.  Sin  being 
committed  against  God  hath  a  kind  of  infinite  heinous- 
ness,  and  the  punishment  must  be  proportionable. 
The  punishment  is  God's  wrath,  and  thereupon  in- 
finite. The  reprobate,  because  they  are  not  able  to 
stand  under  it  themselves,  nor  have  any  to  bear  it  for 
them,  lie  eternally  under  it. 

Oij.  Christ  was  the  Son  of  God's  love,  and  never 
provoked  his  wrath,  how  then  could  it  lie  upon  him  ? 

Ans.  1.  To  speak  properly,  God  was  never  angry 
with  his  Son,  nor  did  his  wrath  lie  upon  him,  but 
rather  the  efl'ects  thereof.  God  was  as  well  pleased 
with  the  person  of  his  Son,  even  then  when  he  was 
in  his  greatest  agony,  and  said,  '  Why  hast  thou  for- 
saken me  ?'  as  he  was  at  his  baptism  and  transfigura- 
tion, when  he  said,  '  This  is  my  beloved  Son  in  whom 
I  am  well  pleased.' 

2.  We  must  distinguish  betwixt  the  person  and 
undertaking  of  Christ.  Though  Christ  in  his  person 
was  the  beloved  Son  of  God,  yet  by  his  undertaking 
to  be  a  surety,  he  stood  in  the  room  of  sinners  ;  and 
though  he  himself  never  provoked  God's  wrath,  yet 
they  whose  surety  he  was  had  provoked  it,  and  for 
their  sakes  he  endured  the  heavy  burden  thereof. 

Ohj.  2.  The  efi'ects  of  Gol's  wrath  for  sin  is  to  bo 
cast  into  hell,  to  lie  in  darkness,  to  be  tormented  with 
fire,  and  all  this  everlastingly. 

Ans.  The  place,  the  distinct  kind  of  torments,  and 
other  like  circumstances,  are  but  accidents  belonging 
to  the  punishment  of  sin.  God  can  in  any  place  make 
the  creature  feel  the  fierceness  of  his  wrath.  As  for 
darkness,  fire,  worm,  and  other  like  expressions  of 


Ver.  7.] 


GOUGE  ON  HEBREWS. 


3G1 


hell  torments,  they  are  but  metaphors  to  aggravate 
hell's  torment  in  oui'  apprehensions.  Concerning  the 
eternity  of  hell's  torment,  it  is  because  the  damned 
are  not  able  to  bear  it  in  time,  and  they  have  none  to 
deliver  them ;  but  Christ,  being  supported  by  his 
divine  power,  was  able  at  once  to  bear  the  burden  of 
sin's  punishment,  and  then  to  cast  it  from  him.  Be- 
sides, it  could  not  stand  with  the  dignity  of  his  person 
for  ever  to  lie  under  that  burden,  nor  with  the  end 
for  which  lae  undertook  that  burden,  which  was  to  de- 
liver them  who  were  subject  to  bondage,  Heb.  ii.  15, 
and  to  free  them  from  the  curse,  Gal.  iii.  18. 

2.  As  the  burden  which  Christ  undertook  was  very 
weighty,  so  the  human  nature  which  he  assumed  was 
very  weak,  in  all  things  like  ours,  even  in  infirmities 
that  were  not  sinful,  chap.  ii.  17,  and  iv.  15.  His 
disability  in  bearing  his  cross  gives  instance  of  his 
weakness;  for  though  at  first  the  cross  was  laid  upon 
himself,  John  xix.  17,  yet,  before  he  came  to  the  place 
of  execution,  they  were  forced  to  lay  it  upon  another, 
Luke  xxiii.  2G. 

Qitesl.  If  such  were  the  weight  of  the  burden,  and 
such  his  weakness,  how  was  it  that  he  was  not  over- 
whelmed therewith  ? 

Alls.  He  was  supported  by  his  divine  nature,  which, 
though  it  somewhat  withdrew  assistance  for  a  while, 
that  he  might  feel  the  burden,  yet  it  sufi'ered  him  not 
to  sink  under  the  same,  nor  to  be  overwhelmed  there- 
with. 

Some,  supposing  it  to  be  incongruous  that  the  Son 
of  God's  love  should  lie  under  God's  wrath,  produce 
other  reasons  of  the  greatness  of  Christ's  agony. 
As, 

1.  The  apprehension  of  the  terrible  majesty  of  God, 
shewing  himself  a  judge  against  sinners. 

Aiis.  If  there  were  no  feeling  of  any  effects  of  wrath 
coming  from  so  terrible  a  judge,  his  terror  might 
aSright  and  astonish  one,  but  would  not  make  him 
cry,  and  weep,  and  pray,  as  Christ  did. 

2.  The  foresight  of  the  Jews'  rejection  and  disper- 
sion, and  of  the  persecution  of  the  church  ;  yea,  also, 
that  so  excellent  a  person  as  his  was  should  be  so  trod- 
den under  foot  as  a  worm,  and  one  so  innocent  as 
Christ  was,  be  so  evilly  entreated,  and  Satan  by  his 
ministers  so  much  prevail. 

Arts.  These  and  other  like  things  were  long  before 
known  by  Christ.  How  then  was  it  that  they  should 
then  at  the  time  of  his  death  work  upon  him  so  much 
as  they  did,  and  not  before  ? 

3.  His  bodily  pains,  which  they  aggravate  two  ways : 
1,  by  the  kinds  thereof;  2,  by  Christ's  extraordinary 
Fcnsibleness  of  them.  For  the  kinds,  they  mention 
his  scourging,  the  plaiting  of  a  crown  of  thorns  upon 
his  head,  and  the  nailing  of  his  hands  and  feet  unto 
the  cross.  His  more  tban  ordinary  sensibleness  they 
make  to  arise  from  a  perfect  mixture  of  humours  and 
qualities  in  his  body,  so  as  a  small  prick  on  his  flesh 
was  more  painful  thau  a  deep  wound  in  another's. 


And  further  they  say,  that  his  sense  was  not  dulled  by 
continual  languishing,  but  that  at  the  very  instant  of 
his  death  he  retained  the  full  vigour  of  his  sense ;  for 
he  '  cried  with  a  loud  voice,  and  gave  up  the  ghost,' 
Mark  XV.  37. 

Ans.  1.  True  it  is,  that  Christ's  bodily  torments 
were  very  great,  and  greater  than  by  many  they  are 
taken  to  be  ;  and  it  may  be  granted,  that  he  retained 
the  full  vigour  of  all  his  senses  to  the  last  moment  of 
his  life.  I5ut  yet  I  take  it  to  be  without  question, 
that  many  martyrs  have  endured  more  sharp  bodily 
torments,  and  that  longer  together  than  Christ  did, 
and  also  in  full  vigour  of  sense,  yet  have  they  without 
such  cryings  as  Christ  made,  endured  all.  Besides 
we  never  read  that  Christ  twitched  at  his  bodily  pains. 
They,  therefore,  cannot  be  the  reason  of  his  great 
agony.  Christ  was  cast  into  his  agony  before  he  felt 
any  pains.  It  remains,  therefore,  that  the  burden 
and  punishment  of  sin  was  it  that  made  Christ  to 
make  such  strong  cries,  and  shed  such  tears,  as  are 
here  noted,  and  that  especially  in  bis  soul. 

1.  There  is  a  conceit  that  many  have,  that  the  least 
drop  of  Christ's  blood,  even  the  prick  of  a  needle  in 
any  part  of  his  body,  had  been  suihcient  to  redeem 
many  worlds,  by  reason  of  the  dignity  of  his  person. 
But  that  which  is  noted  in  Scr'pture  of  the  extreme 
agony  of  Christ,  sheweth  that  this  is  but. a  mere  con- 
ceit. Philosophers  say,  that  nature  doth  nothing  in 
vain.  Much  more  may  we  Christians  truly  say,  that 
Christ  the  God  of  nature,  in  that  which  he  undertook 
for  man's  redemption,  would  do  nothing  in  vain,  nor 
more  than  was  needful.  Satisfaction  was  to  be  made 
to  divine  justice,  which  the  prick  of  a  needle  could 
not  do. 

2.  The  great  agony  whereunto  Christ  was  brought 
doth  much  amplify  the  incomprehensible  love  of  God, 
Father  and  Son,  to  us  sinners. 

3.  It  doth  also  much  aggravate  that  woful  plight 
whereunto  man  by  sin  was  brought.  If  such  loud 
crying  and  tears  were  forced  from  our  Surety  by 
undertaking  to  free  us.  What  should  we  ourselves  have 
been  brought  to  ?  Even  '  unto  outer  darkness,  where 
shall  be  weeping  and  gnashing  of  teeth,'  and  '  ever- 
lasting fire,'  Mat.  xxv.  30,  41.  There  can  no  like 
instance  be  given  to  aggi-avate  the  horrid  and  heavy 
burden  of  sin,  as  this  of  Christ's  agony.  Indeed,  sin 
pressed  the  evil  angels  from  the  highest  heaven  to  the 
lowest  hell ;  it  forced  Adam  out  of  paradise.  It  swept 
away  the  old  world  with  a  general  deluge  ;  it  destroyed 
Sodom  and  other  cities,  and  their  inhabitants,  with 
tire  and  brimstone ;  it  brought  sundry  fearful  judg- 
ments upon  other  people  in  every  age  of  the  world ; 
it  maketh  the  very  life  of  many  to  be  so  grievous  unto 
them,  as  to  lay  violent  hands  on  themselves  ;  it  causeth 
merciless  and  remediless  torments  in  hell.  Yet  this 
particular  instance  of  the  agony  of  him  that  was  the 
Son  of  God,  even  true  God,  upon  his  undertaking  to 
expiate  sin,  far  snrpasseth  all  other  instances. 


3G2 


GOCGE  OX  HEBREWS. 


[Chap.  V. 


Qiusl.  If  such  be  the  burJcu  of  sin,  IIow  is  it  that 
many  wicked  ones  do  so  lightly  cai-ry  it  ? 
Alls.  Two  reasons  may  be  given  hereof: 

1.  Their  spiritual  senselessness  and  deaJness.  If 
a  church  lie  upon  a  dead  man,  he  feels  nothing. 

2.  Sin  is  as  the  proper  element  wherein  unregenerate 
persons  lie  and  live.  Now  creatures  feel  no  burden 
in  their  proper  clement,  as  tishes  in  a  river. 

4.  Christ's  crying  and  tears,  as  being  our  Surety 
for  sin,  should  make  us  cry  and  weep  for  our  sins. 
Shall  we  make  light  of  that  which  forced  our  Surety 
to  make  such  strong  cries  as  he  did  ?  We  have  cause 
every  one  of  us  to  say,  '  Oh  that  my  bead  were  waters, 
and  mine  eyes  a  fountain  of  tears,  that  I  might  weep 
day  and  night  for  my  sins,'  Jer.  ix.  1. 

Sec.  39.  Of  prayint/  in  distress. 

The  foresaid  agony  of  Christ  put  Christ  upon  pray- 
ing. For  his  prayers  and  supplications  were  '  with 
{/j-era)  strong  crying  and  tears.'  '  Ho  being  in  an 
agony  prayed  more  earnestly,'  Luke  xxii.  44.  This 
prayer,  '  My  God,  mj*  God,  why  hast  thou  forsaken 
me  ?'  Mat.  xxvii.  4G,  was  in  the  extremity  of  his 
agony. 

1.  Christ  ever  apprehended  God  to  be  bis  Father, 
even  when  he  felt  the  greatest  effects  of  his  wralh, 
John  xii.  27  ;  Mat.  xxvi.  39,  and  xxvii.  4G. 

2.  Christ  knew  no  better  moans  of  supportance 
and  deliverance  than  prayer.  Therefore  as  he  prayed 
himself,  so  he  called  upon  his  disciples  to  '  watch  and 
pray,'  Mat.  xxvi.  41. 

1.  Judge  hereby  what  spirit  is  in  them,  who  in  their 
dangers  and  distresses  cry  aloud,  and  weep,  and  wail 
much,  but  ofl'er  up  no  prayers  aud  supplications  to 
God,  Hosea  vii.  14. 

Others  murmm-  against  God,  as  the  Israelites  did 
ofltimos  in  the  wilderness,  Exod.  xiv.  10,  &c. 

Others  blaspheme  GoJ,  2  Kings  vi.  33,  Rev.  xvi.  11. 

2.  Labour  to  be  of  the  same  mind  that  Christ  was. 
Let  distresses  drive  thee  to  God.  Let  the  greatness 
of  the  distress  enlarge  thy  heart,  and  open  thy  mouth 
in  prayer  to  God.  This  hath  been  the  mind  of  such 
in  all  ages  as  have  been  guided  by  the  Spirit  of  Christ, 
Exod.  xiv.  15  ;  Ps.  cxxx.  1  ;  Jonah  ii.  1. 

Thus  shalt  thou  find  comfort  and  succour  in  tliy 
distress. 

The  strong  crying  and  tears  of  Christ  here  men- 
tioned, were  signs  of  an  extraordinary  distress,  aud 
they  were  also  effects  of  extraordinary  prayer  ;  so  as 
extraordinary  need  requireth  extraordinary  prayer. 
Of  txtraordinary  prayer,  see  The  Whole  Aniwiir  of  God, 
treat,  iii.  part  2.  Of  prayer,  on  Eph.  vi.  18,  Sec. 
95,  &c. 

Sec.  40.   Of  God's  power  a  prop  of  faith  in  praijer. 

Ho  to  whom  Christ  offered  up  his  prayers,  is  thus 
set  out,  '  Unto  him  that  was  able  to  save  him  from 
death.'     This  is  a  description  of  God,  and  givetb  evi- 


dence that  prayer  is  to  be  made  to  God,  and  to  God 
aloup.  Hereof  see  The  Whole  Armour  of  God,  treat, 
iii.,  part  1,  on  Eph.  vi.  18,  Sees.  5,  6. 

God  is  here  described  by  his  power  in  this  phrase, 
'  that  was  able,'  cji:  rw  djid/xtvov.  Of  God's  power, 
see  27(6  Guide  In  yo  to  God,  or  An  F.xphnation  of  the 
Lord's  Prayer,  sec.  210,  &c. 

The  power  of  God  is  here  mentioned,  to  shew,  that 
Christ's  mind  was  on  it  in  his  great  extremity,  and 
that  his  faith  was  thereby  supported  in  his  prayer  to 
God. 

Hereby  we  are  given  to  understand,  that  God's 
almighty  power  is  to  be  known  and  believed  by  such 
as  call  on  him. 

It  is  said,  that  '  he  that  cometh  to  God  must  be- 
lieve that  he  is,  and  that  he  is  a  rewarder  of  them  that 
seek  him,'  Hob.  xi.  6.  I  may  in  like  manner  sa}', 
he  that  cometh  unto  God  must  believe  that  God  is 
able  to  help  him.  This  is  thus  expressly  affirmed  of 
Christ,  '  Abba,  Father,  all  things  arc  possible  to  thee,' 
Mark  xiv.  3C.  So  Asa,  '  Lord,  it  is  nothing  with  thee 
to  help,'  2  Chrou.  xiv.  11.  So  the  leper,  '  Lord,  if 
thou  wilt  thou  canst  make  me  clean,'  Mat.  viii.  2. 

1.  This  is  a  strong  encouragement  to  go  to  God. 
Who  will  go  to  such  as  they  think  cannot  help  them  ? 
This  was  thus  upbraided  to  Amaziah  :  '  Why  hast 
thou  sought  after  the  gods  of  the  people,  which  could 
not  deliver  their  own  people  out  of  thine  hand  ?' 
2  Chron.  xxv.  15. 

2.  Meditation  on  God's  power  is  a  strong  prop  to 
faith  in  God's  promise,  Rom.  iv.  21,  Heb.  xi.  19. 

This  is  a  sure  ground  of  patience,  and  of  subjection 
to  God's  will,  Dan.  iii.  17,  Mark  xiv.  3G.  He  that 
knoweth  that  God  is  able  to  do  what  he  desireth,  will 
conclude,  that  if  his  desire  be  not  granted,  it  is  the 
best  for  him. 

4.  That  we  may  be  moved  in  our  need  with  bold- 
ness and  confidence  to  go  to  God,  and  be  supported 
in  our  distresses,  and  willingly  sut  ject  to  what  God 
doth,  and  patiently  expect  the  issue  which  he  will 
give,  let  us  among  other  excellencies  of  God  acquaint 
ourselves  with  his  power.  Hereof  see  The  Whole 
Armour  of  God,  treat,  ii.  part  G.     Of  faith,  on  Eph. 


Sec.  41.  Of  God's  power  over  death. 

The  particular  object  whereabout  God's  power  is 
here  said  to  be  manifested,  was  death,  that  God  was 
'  able  to  save  him  from  de.ith.'  This  is  a  great  evi- 
dence of  God's  almighty  power.  Nothing  is  so  power- 
ful as  death.  No  creature  can  save  from  it,  Eeclcs. 
viii.  8,  Ps.  xlix.  7.  This  therefore  is  proper  unto 
God. 

God  alono  hath  the  power  of  death,  Pd.  ix.  13, 
and  Ixviii.  20;  Hosea  xiii.  14.  On  this  ground  have 
saints  in  danger  of  death  called  upon  God,  Isa.  xxxviii. 
8,  John  ii.  1. 

Death  itself  is  God's  servant  aud  minister.     As  it 


Ver.  7.] 


GOCTGE  ON  HEBREWS. 


was  at  fii-st  appointed  by  God,  so  God  still  holds  his 
domiuion  over  it. 

ObJ.  The  devil  is  said  to  have  the  power  of  death. 
Hereof  see  Chap.  ii.  14,  See.  143. 

This  is  a  great  comfort  iu  siclcness,  in  imprison- 
ment, against  oppressions,  treasons,  invasions,  and 
other  dangers.  When  the  people  spake  of  stoning 
David,  '  He  encouraged  himself  in  the  Lord  his  God,' 
1  Sam.  XXX.  6.  When  Hezekiah  had  received  the 
sentence  of  death,  he  was  bold  on  this  ground  to  call 
upon  God  to  be  preserved,  Isa.  xxxviii.  3. 

This  power  of  God  over  death  is  a  good  encourage- 
ment even  in  death  itself.  For  God  in  death  is  able 
to  save  us  from  death,  and  to  translate  us  unto  life. 

Sec.  42.  Of  God's  savimi  Christ  from  death. 
The  exemplification  of  God's  power  over  death,  is 
hero  set  down  iu  this  word  suiZiiv,  save,  which  is  used 
sometimes  for  temporary  preservation,  Mat.  viii.  25, 
and  sometimes  for  eternal  salvation.  Acts  iv.  12.  It 
is  likewise  put  for  a  total  freedom  from  all  fear  and 
danger,  Heb.  vii.  25,  or  for  a  supportance  in  danger. 
In  which  respect,  the  apostle  being  in  great  danger, 
said,  '  The  Lord  will  preserve  (or  save  eiiiasi),  me  unto 
his  heavenly  kingdom,'  2  Tim.  iv.  18.  In  this  latter 
sense  of  supportance  may  the  word  be  here  taken. 
For  by  saving  from  death,  we  may  not  think  that 
Christ  desired  a  mere  immunity,  and  freedom  from 
death,  so  as  he  should  not  taste  thereof,  but  rather  a 
supporting  and  upholding  him  in  death,  that  he  should 
not  be  swallowed  up  thereof,  or  overcome  thereby. 
For  he  apprehended  death  as  the  punishment  of  sin, 
the  curse  of  the  law,  and  the  effect  of  God's  wrath. 

Thus  it  might  seem  dreadful  and  horrible  unto 
him,  and  Christ  as  a  weak  man  be  so  affrighted  there- 
with, as  to  fear  that  he  should  not  be  able  to  stand 
under  that  insupportable  burden. 

By  this  he  sheweth,  that  God  is  able  to  preserve 
those  who  are  subject  to  death,  from  being  swallowed 
up  in  death. 

The  children  of  Israel  were  under  sore  bondage  in 
Egypt,  yet  God  preserved  them,  and  exceedingly 
multiplied  them  in  that  bondage.  They  went  into 
the  Eed  Sea,  but  passed  safe  through  the  Red  Sea. 
God  suffered  Jonah  to  be  swallowed  up  by  a  whale, 
but  yet  preserved  him  in  the  fish's  belly,  Jonah  ii.  1. 
He  suffered  his  three  servants  to  bo  cast  into  a  fiery 
furnace,  yet  preserved  them  in  that  furnace,  Djniel 
iii.  25,  and  Daniel  to  be  cast  into  the  liims'  den,  but 
there  kept  him  safe,  Daniel  vi.  22.  Many  such  evi- 
dences doth  the  Scripture  afford.  Yea,  all  ages  have 
afl'orded  examples  of  God's  powerful  providence  in 
this  kind.  To  this  end  tends  that  promise,  '  When 
thou  passest  through  the  waters,  I  will  be  with  thee ; 
and  through  the  rivers,  they  shall  not  overflow  thee  : 
when  thou  walkest  through  the  fire,  thou  shalt  not  be 
burnt ;  neither  shall  the  flame  kindle  upon  thee,'  Isa. 
xhii.  2. 


Sueh  an  absolute  power  hath  God  over  death,  as 
he  can  say  to  it,  '  Hitherto  shalt  thou  come,  and  no 
further ;  and  here  shall  thy  proud  waves  be  stayed,' 
Job  xxxviii.  11. 

This  ministereth  much  comfort  and  hope  in  death. 
In  this  respect  we  may,  after  an  holy  manner,  insult 
over  death,  and  say,  '  0  death,  where  is  thy  sting?' 
1  Cor.  XV.  55.  Though  death  may  arrest  us,  j-et  we 
need  not  fear  that  judgment  and  execution  shall  be 
got  against  us.  To  this  may  be  applied  that  ancient 
prophecy,  '  The  sucking  child  shall  play  upon  the  hole 
of  the  asp,  and  the  weaned  child  shall  put  his  hand 
on  the  cockatrice's  den,'  Isa.  xi.  8.  Christ  was  saved 
from  death,  not  as  a  private  man,  but  as  a  public  per- 
son, and  as  an  head  to  save  all  his  members  from 
death,  Heb.  ii.  15. 

The  mention  of  death  in  this  place  gives  us  to 
understand,  that  Christ  was  oft'ered  up  to  death, 
though  he  prayed  to  be  saved  from  death.  As  there- 
fore his  pra\'ers  and  supplications  were  the  gifts  that 
as  a  priest  he  offered  up,  so  the  putting  of  his  body 
to  death  was  the  sacrifice.  Of  Christ's  death,  see 
Chap.  ii.  9,  Sees.  80,  83. 

Sec.  48  OJ  God's  hearing  Christ. 

The  issue  of  Christ's  intercession  as  a  priest,  is 
thus  expressed,  aiul  was  heard.  If  we  well  observe 
the  whole  sentence  in  this  verse,  we  shall  find  this 
copulative  and  to  be  a  redundancy,  or  else  the  sen- 
tence must  be  extended  unto  the  next  verse. 

The  issue  here  set  down  sheweth,  that  the  prayers 
Christ  oflered  up  to  his  Father,  were  accepted  of  him. 
They  were  not  made  in  vain,  but  efl'ectual  and  avail- 
able. 

The  Greek  word  sleaxouah!;,  translated  heard,  is  a 
compound,  and  signifieth  not  only  hearing,  but  also 
granting  the  request  that  is  heard,  Luke  i.  13,  Acts 
X.  81. 

God's  sending  of  an  angel  to  strengthen  him  when 
he  was  in  his  prayer,  is  an  evidence  of  God's  hearing 
him,  Luke  xxii.  42,  43.  When  Christ  at  his  baptism 
prayed,  '  the  heavens  was  opened,  and  the  Holy 
Ghost  descended,  and  a  voice  from  heaven,  which 
said.  Thou  art  my  beloved  Sou,  in  thee  I  am  well- 
pleased,'  Luke  iii.  21,  22.  AVhen  Christ  in  his  agony 
thus  prayed,  '  Father,  glorify  thy  name,  there  came 
a  voice  from  heaven,  saying,  I  have  both  glorified  it, 
and  will  glorify  it  again,'  John  xii.  28.  When  Christ 
raised  Lazarus,  he  thus  said,  '  Father,  I  thank  thee 
that  thou  hast  heard  me,  and  I  know  that  thou  hearest 
me  always,'  John  xi.  41,  42. 

Such-like  grounds  as  these  may  be  produced  for 
God's  hearing  Christ. 

1.  The  dignity  of  Christ's  person,  and  near  rela- 
tion betwixt  him  and  the  Father,  Heb.  i.  5. 

2.  The  affection  which  the  Father  bare  him ;  he 
was  '  his  beloved  Sou  in  whom  he  was  well  pleased,' 
Mat.  iii.  17. 


3GI 


GOUGK  ON  HEBREWS. 


LOhap.  V. 


3.  The  matter  of  his  prayer,  which  was  according 
to  tlio  will  of  tho-Fathcr :  '  Not  as  I  will,  but  as  thou 
will,'  saith  Christ  to  his  Father,  Mat.  xxvi.  39.  '  If 
we  ask  anj-thing  according  to  his  will,  he  heareth  us,' 
1  John  V.  14. 

•1.  Tlie  end  of  Christ's  pra3'er,  which  was  God's 
glorj',  '  Father,  glorify  thy  name,'  John  xii.  28. 

1.  This  respect  of  God  to  his  Son  iu  hearing  his 
prayer,  is  a  strong  prop  to  our  faith  in  the  interces- 
sion of  Christ.  Whom  can  we  better  use  to  present 
our  prayers  to  God,  than  he  who  is  always  heard  ? 

2.  This  ratifieth  God's  approbation  of  Christ's 
priesthood.  For  the  prayers  which  he  offered  up 
were  a  part  of  his  priestly  function.  If  God's  hear- 
ing the  pr.ayer  of  Elijah  did  assure  the  people  that 
he  was  a  prophet  sent  of  God,  1  Kings  xviii.  3G, 
much  more  doth  God's  hearing  Christ  shew  that 
Christ  is  a  priest  ordained  of  God. 

3.  This  may  be  an  incitation  unto  us,  when  we  are 
in  any  distress,  and  have  cause  to  fear,  in  faith  to 
ofl'er  up  prayers  unto  God.  As  Christ's  pattern  is  a 
motive  to  pray,  so  God's  hearing  him  is  a  ground  of 
faitli ;  especially  if  our  prayers  be  mido  through  the 
mediation  of  Christ.  He  that  heard  Christ's  prayer 
will  hear  those  that  pray  in  Christ's  name. 

Sec.  44.  Of  the  fear  from  u'hich  Christ  was  de- 
livered. 

The  Greek  noun  EiXaSs/a,  translated  fear,  is  com- 
pounded of  a  verb,  fM/iZuviiv,  that  signifieth  to  take  ; 
and  an  adverb,  su,  that  signifieth  tuell ;  so  as,  accord- 
ing to  the  notation  of  the  word,  it  implieth  well  to  take, 
or  apprehend  a  thing.^  Thence  foUoweth  a  wary  cir- 
cumspection, and  an  holy  fear.  They  who  are  circum- 
spect and  wary  about  the  things  which  concern  God's 
worship,  are  expressed  under  this  word  kXajSr,;,  which 
our  English  translates  devout,  Luke  ii.  25  ;  Acts  ii.  5, 
and  viii.  2.  It  is  used  to  set  forth  natural  fear,  thus  : 
'.  The  chief  captain,  iAa^nOili,  fearituj  lest  Paul 
should  have  been  pulled  in  pieces,'  Acts  xxiii.  10. 

By  reason  of  the  diverse  acceptations  of  the  word, 
some  translate  it  piety,  or  reverence,  and  some  fear. 
Our  last  translators  have  noted  both  ;  the  latter  in  the 
text,  the  former  in  the  margin. 

They  who  take  it  for  piety  or  reverence,  make  this 
clause  to  be  a  cause  why  God  heard  him,  which  was 
that  piety  which  was  in  Jesus,  and  reverence  which 
he  bare  to  his  Father;  and  thus  translate  it, /or  Ins 
fiicty,  or  for  bis  religion,  or  for  his  reverence.  This 
interpretation  may  well  stand  with  the  general  scope 
of  the  apostle,  and  with  the  analogy  of  faith  ;  but  it 
doth  not  well  agree  with  the  preposition  aTo,  which 
properly  signifieth /"com. 

The  other  accoption  of  the  word,  which  signifieth 

fear,  will  very  well  stand  with  the  foresaid  preposition ; 

and  word  for  word  may  be  thus  translated  :  '  He  was 

'  «■(«>-/""■«  ivXtifi^itini,  ret  liene  capestere,  i.e.  caule,  circum- 

epicte.     ii>Xa/3ia^ci,  caueo  ;  religio  mihi  est ;  religiose  caveo. 


heard  from  his  fear  ;'  that  is,  he  was  so  heard  as  he 
was  delivered  from  that  which  he  feared. 

This  substantive  is  only  twice  used  in  the  New  Tes- 
tament, and  that  in  this  epistle  ;  once  here,  and  again 
Heb.  xii.  28,  where  it  is  translated  '  godly  fear.'  A 
participle,  lu'/.ajSnSik,  derived  from  the  same  root,  is 
used  Heb.  xi.  7,  and  thus  translated,  '  moved  with 
fear.' 

Other  authors  do  put  this  word  for  fear,  and  that 
where  they  speak  of  a  natural  fear.  Thus  may  it  be 
here  taken,  and  imply  that  fear  which  possessed  Christ 
in  the  depth  of  his  agony,  which  was  one  of  his  sinless 
infirmities. 

Christ,  upon  the  present  sense  and  feeling  of  that 
heavy  burden,  might  in  that  instant  fear  lest  he 
should  be  left  alone,  and  pressed  above  his  strength. 
Herein  he  was  heard,  in  that  he  was  not  forsaken,  nor 
overpressed,  but  enabled  to  bear  the  burden,  and  to 
free  himself  from  it.  Thus  was  Paul  heard,  when 
'  there  was  given  to  him  a  thorn  in  the  flesh,  the  mes- 
senger of  Satan  to  buffet  him  ;'  and  he  prayed,  and 
received  this  answer,  '  My  grace  is  sufficient  for  thee,' 
2  Cor.  xii.  7-9. 

This  plainly  sheweth  that  Christ  was  subject  to 
fear.  Christ's  fear  may  be  reckoned  among  the  other 
infirmities  whereunto  in  his  human  nature  he  was  sub- 
ject ;  so  as  natural  fear  is  not  simply  in  itself  a  sin. 

Of  the  general  nature  of  this  passion  of  fear,  see 
Chap.  xiii.  G,  Sees.  84,  85. 

This  efl'cct  of  fear  doth  much  amplify  Christ's 
agony  ;  it  shews  it  to  be  exceeding  great.  For  it  was 
110  small  matter  that  could  make  Christ,  who  was  of  a 
most  undaunted  spirit,  and  of  all  the  most  courageous 
that  ever  was,  to  fear.  Of  the  extremity  of  Christ's 
agony,  see  Sec.  38. 

Sec.  45.   Of  faith  and  fear  standing  together. 

The  earnest  prayer  of  Christ,  together  with  the  fruit 
thereof,  which  was  God's  hearing  of  him,  is  an  evi- 
dence of  bis  faith.  In  that  his  fear  is  here  added,  it 
plainly  appeareth  that  faith  and  fear  may  stand  to- 
gether. Moses  retained  his  faith  when  he  said,  '  I 
exceedingly  fear  and  quake,'   Heb.  xii.  21. 

Though  these  be  distinct  and  difi'erent,  yet  are  they 
not  contrary  but  heljiful  one  to  another  ;  as  sight  and 
hearing,  which  are  distinct  senses.  Fear  makes  faith 
to  look  up  unto  God  ;  faith  supports  and  makes  us 
rest  upon  God. 

Lot  not  us  sever  those  things  that  may  stand  to- 
gether, but  in  all  our  fears  let  us  believe  and  pray  ;  so 
shall  we  be  heard  in  the  things  we  fear.  If  faith  be 
severed  from  fear,  an  infirmity  will  be  made  a  vice, 
and  that  which  is  natural  bo  made  diabolical ;  but 
mixed  with  faith,  it  will  be  sanctified,  and  made  very 
useful. 

As  a  means  hereunto,  consider, 
1.  That  God  hath  his  hand  in  all  things  that  may 
cause  theo  to  fear,  John  xix.  11. 


Ver.  8.] 


GOUGE  ON  HEBREWS. 


2.  God  remains  thy  Father  in  thy  greatest  fears, 
Mat.  xxvi.  39. 

3.  God  in  wisdom  ordereth  thy  estate,  Mat.  x.  29. 

4.  God  can  deliver  thee  from  thy  fears,  Jer.  xxxii. 
27. 

5.  God  is  faithful,  and  will  never  fail  thee,  Heh. 
xiii.  C. 

How  faith  may  stand  with  fear,  though  it  be  some- 
what a  sinful  fear,  see  The  Saints'  Sacrifice,  on  Ps. 
cxvi.  11,  sec.  75. 

The  preposition  kto,  from,  set  before  Christ's  fear, 
sheweth  that  God  delivered  him  from  his  fear.  He 
did  not  leave  him  therein,  cor  forsake  him.  Here- 
upon saints  may  rest  upon  this,  not  to  be  forsaken. 
See  Chap.  xiii.  6,  Sec.  73. 

Sec.  46.  0/  the  most  excellent  and  dearest  Son  oj 
God  suffering. 

Ver.  8.  Though  he  were  a  Son,  yet  learned  he  ohe- 
dience  by  the  things  which  he  suffered. 

This  verse  is  added  to  satisfy  a  doubt  which  might 
be  raised  from  the  dignity  of  Christ,  and  from  the  re- 
lation betwixt  the  Father  aud  him  ;  for  he  is  here 
styled  a  Son,  uiltg,  in  reference  to  God  the  Father. 

To  express  this  relation  the  more  clearly,  the  vulgar 
Latin  setteth  down  the  correlative  thus,  filius  Dei,  Son 
of  God.  But  there  is  an  emphasis  in  this  indefinite 
expression-Son,  as  was  shewed  Chap.  i.  2,  Sec.  15. 

The  doubt  is  this  :  Christ  is  the  Son  of  God,  far 
more  excellent  than  the  most  excellent  of  creatures  ; 
he  is  the  beloved  Son  of  God  :  how,  then,  was  it  that 
he  should  be  brought  to  such  an  agony  as  is  men- 
tioned in  the  former  verse  ? 

Alts.  God  would  have  it  so,  that  his  Son  might  ex- 
perimentally know  how  far  he  ought  to  subject  himself 
to  his  Father,  namely,  not  only  by  doing  what  his 
Father  required,  but  also  by  enduring  what  his  Father 
was  pleased  to  lay  on  him,  and  therein  to  make  him- 
self a  pattern  to  others.  This  is  the  main  scope  of 
this  verse. 

This  conjunction,  -/.aiir's,  though,  is  the  note  of  an 
argument,  that  is  called  diversum,  diverse,  which 
sheweth  a  ditierence  from  another  thing,  not  simply 
in  the  nature  of  the  thing,  but  in  some  special  respect ; 
as  where  God  saith  of  the  Israelites,  '  They  brake  my 
covenant,  although  I  was  a  husband  unto  them,'  Jer. 
xxxi.  32.  To  keep  covenant  with  an  husband  well 
agree  ;  but  in  them  who  kept  not  covenant  with  God, 
their  husband,  they  did  disagree.  Thus  to  be  a  son, 
and  to  be  free  from  suflering,  may  stand  well  together  ; 
but  in  Christ  they  were  diverse,  for  he  was  a  Son,  yet 
not  freed  from  suffering.  Of  the  kinds  of  argument, 
see  Chap.  vi.  9,  See.  59. 

This  title  Son,  in  reference  to  God,  properly  be- 
longeth  to  Christ,  as  hath  been  showed  Chap.  i.  2, 
Sec.  15.  It  sets  out  the  dignity  and  excellency  of 
Christ  above  the  most  excellent  of  creatures,  as  hath 
been  proved  Chap.  i.  4,  Sees.  39,  41. 


Here  it  is  taken  for  Christ's  person,  consisting  of 
two  natures,  God  and  man.  As  man,  he  suffered  ;  as 
God,  he  was  able  to  endure  the  utmost  that  was  in- 
flicted upon  him. 

From  this  instance  we  may  well  infer,  that  neither 
excellency  in  one's  self,  nor  dearness  unto  God,  ex- 
empteth  any  in  this  world  from  sufi'ering. 

Oan  any  be  thought  to  be  more  excellent  than  the 
Son  of  God,  whom  God  hath  set  at  his  right  hand, 
and  made  King  of  kings  and  Lord  of  lords  ?  Or  can 
any  be  thought  dearer  to  God  than  his  dear  Son  ? 
styled,  \)'ihg  rjjj  ayd'jTrii  auroi/,  '  the  Son  of  his  love,' 
Col.  i.  13  ;  '  the  beloved,'  Eph.  i.  6  ;  '  his  beloved 
Son,  in  whom  he  is  well  pleased,'  Mat.  iii.  17  ;  '  his 
elect,  in  whom  his  soul  delighteth,'  Isa.  xiii.  1. 

If  this  Son  be  not  exempted  from  suffering,  who 
can  look  to  be  exempted  ?  Many  instances,  in  all 
ages,  of  such  as  have  been  highly  advanced  by  God, 
and  greatly  beloved  of  him,  might  be  produced  to  de- 
monstrate, that  neither  excellency  in  place  or  parts, 
nor  iuterest  in  God's  favour,  have  exempted  them  from 
sufferings. 

1.  As  for  dignity  and  excellency,  it  makes  no  differ- 
ence before  God.  God  is  the  supreme  Lord  over  all, 
and  in  reference  to  him  all  are  fellow-servants,  so  as 
the  greatest  can  plead  no  more  immunity  at  God's 
hand  than  the  meanest. 

2.  As  for  interest  in  God's  favour,  God  can  and  will 
turn  the  sufferings  of  his  children  to  his  own  glory  and 
their  good.  Nothing  ever  made  more  to  God's  glory 
than  Christ's  sufl'erings,  and  nothing  more  made  to 
Christ's  advancement  than  they,  Philip,  ii.  8,  9. 

1.  Let  them  who  have  excellency  above  others  in 
this  world  apply  this  to  themselves,  and  be  willing  to 
put  their  necks  under  God's  yoke,  aud  contentedly 
bear  what  God  shall  lay  upon  them. 

2.  Let  them  who  think  they  have  interest  in  God's 
favour  not  so  rely  thereupon  as  to  count  themselves 
free  from  all  correction.  God  is  not  like  a  foolish 
cockering  mother;  he  knows  that  corrections  are  need- 
ful and  useful  for  his  children.  They  who  take  them- 
selves to  be  beloved  of  God  may  rather  look  for  trial 
of  their  obedience  this  way,  Heb.  xii.  C-8. 

3.  This  is  a  matter  of  great  consolation  to  such  as  are 
thus  tried.  Herein  they  are  dealt  withal  as  God  useth 
to  deal  with  his  dearest.  Herein  also  they  are  made 
conformable  to  Christ  their  head. 

4.  Let  others  take  heed  of  censuring  such  as  are 
brought  to  suffer.  This  was  the  error  of  Job's  friends. 
God's  best  and  dearest  children  may  be  thus  mis- 
censured. 

Sec.  47.   Of  crperintcnlid  learning. 

It  is  said  of  the  Son  of  God  that,  'i;j.aCi,  he  '  learned 
obedience.' 

A  thing  is  learned  two  ways  : 

1.  By  attaining  to  the  knowledge  of  that  which  we 
knew  not  before.     In  this  sense  saith  Christ,  '  Learu 


366 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


what  tliat  meaneth,  I  will  have  morcy  and  not  sacrifice,' 
Mat.  is.  13. 

2.  By  au  experimental  evidence  of  what  we  knew 
before.  In  this  sense  saith  the  apostle,  '  I  have  learned, 
in  whatsoever  state  I  am,  therewith  to  be  content,' 
Philip,  iv.  11  ;  that  is,  by  experience  I  find  that  this 
is  my  best  course.  Thus  it  is  said,  '  They  shall  learn 
war  no  more,'  Isa.  ii.  4.  They  shall  experimentally 
find  no  more  war  amongst  them  :  '  I  have  learned  by 
experience  that  the  Lord  hath  blessed  me  far  thy  sake,' 
saith  Labau  to  Jacob,  God.  xxx.  27.  Thus  we  say  in 
common  speech,  when  by  experience  of  paying  an- 
other's debt  we  find  how  costly  a  thing  it  is  to  be  a 
surety,  '  I  have  learned  what  suretyship  is.'  Thus 
Christ  learned  what  it  was  to  be  a  surety  for  sinners. 

In  this  pai-ticular  case  of  Christ,  that  so  excellent  a 
person  as  the  Son  of  God,  so  beloved  of  the  Father,  so 
pure,  so  harmless,  should  sutler  so  as  he  did,  was  a  new 
lesson  never  heard  before,  first  learned  by  him. 

Yea,  further,  in  his  own  example  he  so  practised  this 
lesson  as  he  became  an  example  to  others,  so  to  teach 
it  others  as  they  might  learu  it  of  him. 

Christ  had  an  experimental  proof  of  sufi'erings.  He 
had  not  only  a  general  notion  that  the  human  nalui-e 
which  he  assumed  was  subject  to  manifold  sufi'erings, 
but  he  learned  it  to  be  so  by  experience  in  his  own 
person ;  he  sensibly  felt  the  smart,  pain,  weight,  and 
grief  thereof.  Witness  his  great  agony,  set  down  Sec.  38. 

Of  the  end  and  use  of  this  experimental  learning, 
see  Chap.  ii.  18,  Sees.  183,  186. 

Sec.  48.   OJ  ChrisCs  obedience  in  siiffeiiiuj. 

The  chief  lesson  which  Christ  by  his  sulTering 
learned  is  here  styled  C-Ta/co^,  nhedience.  The  Greek 
word  is  a  compound.  The  simple  verb,  axouu,  from 
which  it  is  derived,  signifieth  lo  hccn:  The  preposition 
I'Trii,  with  which  it  is  compounded,  siguifieth  under, 
so  as,  according  to  the  notation,  it  siguifieth  subauscid- 
tare,  to  hearken  uiidci;  or  to  listen,  as  Rhoda  did,  Acts 
xii.  14,  and  Sarah,  Gen.  xviii.  10.  Most  usually  it 
signifieth  so  to  hearken  to  that  which  is  required  as  to 
do  and  perform  the  same :  this  is  to  obey.  Thus' 
Abraham,  being  required  of  God  to  go  to  such  a  place, 
obeyed,  for  ho  went  thither.  Hob.  xi.  8.  In  Latin, 
diclo  audieits,  ho  that  hears  what  is  spoken,  is  said  to 
obey.  This  is  the  notation  of  the  Greek  word  here 
translated  obedience  ;  for  obedience  is  a  real  demon- 
stration of  one's  hearing  that  which  is  spoken  to  him, 
because  a  voice  is  attributed  to  God's  rod,  that  is,  ti 
his  chastisements  ;  and  they  who  observe  God's  mind 
and  meaning  in  correcting  them  are  said  to  hear  the 
rod,  Micah  vi.  9.  Obedience  is  applied  to  enduring 
suft'cring. 

Obedience  therefore  is  manifested  two  ways  : 

1   By  doing  what  is  required,  Horn.  vi.  IG. 

2.  By  enduring  what  is  laid  upon  one,  Philip,  ii.  8. 

In  this  latter  sense  is  the  word  here  used ;  for  Christ 
by  experience  found  that  it  became  him  willingly  and 


patiently  to  bear  what  his  Father  was  pleased  to  lay 
upon  him. 

Thus  patience  under  a  cross  is  a  kind  of  obedience  ; 
yea,  it  is  a  great  degree  of  obedience,  the  highest  and 
chiefest  point  of  obedience:  '  Unto  you  it  is  given,  not 
only  to  believe  on  Christ,  but  also  to  sufler  for  his 
sake,'  saith  the  apostle,  Philip,  i.  29.  To  beheve  is  a 
great  part  of  obedience,  but  to  suffer  is  there  made  a 
greater. 

Ohj.  We  are  oft  brought  to  suffer,  will  we,  nill 
we.  There  is  a  necessity  of  enduring.  How  then 
can  this  be  counted  obedience  ? 

Alls.  Though  the  bearing  of  a  burden  be  a  matter 
of  necessity,  yet  a  patient  and  willing  bearing  is  a  point 
of  obedience. 

Herein  lies  a  difference  betwixt  God's  children  and 
others.  By  their  willing  yielding  they  shew  that  they 
prefer  the  good  pleasure  of  God  before  their  own  plea- 
sure, yea,  before  their  own  ease,  liberty,  and  life  itself,' 
if  God  call  them  to  lose  their  life. 

Let  us  not  therefore  think  it  snflicient  that  in  peace, 
health,  prosperity,  we  have  yielded  some  active  obe- 
dience to  God's  will  for  doing  this  or  that,  but  let  us 
also  be  ready  to  yield  passive  obedience.  This  is  com- 
manded Mat.  xvi.  24,  2  Tim.  ii.  3. 

This  hath  been  performed  by  God's  servants,  Heb. 
xi.  27.  God  hath  commended  it  in  them  that  have 
done  it.  Rev.  ii.  3,  and  promised  a  great  reward.  Mat. 
v.  11.  12. 

By  this  kind  of  obedience  we  shall  shew  that  we 
serve  God  not  simply  for  ourselves  or  our  own  ad- 
vantage here  ia  this  world ;  and  hereby  we  shall 
answer  that  cavil  of  Satan,  'Doth  he  fear  God  for 
nought  ■? '  Job  i.  9. 

If  the  things  which  Christ  suffered  be  duly  weighed, 
his  obedience  therein  will  more  conspicuously  be  mani- 
fested.    Hereof  see  Chap.  ii.  9,  Sec.  7G. 

Sjc.  49.  Of  the  leiufit  of  Christ's  leimj  jyerfected. 

Ver.  9.  And  being  made  perfect,  he  became  the 
author  of  eternal  salvation  unto  all  them  that  obey  him. 

The  blessed  effects  of  Christ's  suffering  are  here 
added,  for  further  satisfaction  of  the  doubt  mentioned 
sec.  4C  ;  for  here  is  shewed  that  glorious  effects  re- 
dounded to  himself,  aud  to  such  as  believed  on  him. 
Therefore  it  is  no  wonder  that  so  excellent  a  person 
and  so  dear  to  God  as  the  Son  was,  should  suffer  as 
he  did. 

In  reference  to  Christ  himself  it  is  here  said  that  he 
was  made  perfect,  namely,  by  his  sufi'erings.  This 
point  is  distinctly  handled  Chap.  ii.  10,  Sec.  97. 

The  manner  of  bringing  in  this  effect,  and  inferring 
another  efl'ect  concerning  our  salvation,  by  a  parti- 
ciple, thus,  '  Being  made  perfect,  he  became,'  &c., 
sbcweth  that  Christ,  by  his  fulfilling  all  th.at  was  re- 
quired for  mau's  redemption,  which  is  implied  under 
this  word  perfected,  wrought  out  our  salvation.  It  was 
not  only  his  incarnation,  nor  his  Uving  here  on  earth, 


Ver.  9.] 


GOUGE  ON  HEBREWS. 


nor  his  preaching  and  working  miracles,  but  also  his 
sufferings  (even  till  it  came  to  this,  that  he  said,  rjri- 
'/.sarai,  '  it  is  finished '),  whereby  he  came  to  be  '  the 
author  of  salvation.'  We  maj'  not  therefore  sever 
Christ's  active  and  passive  obedience,  nor  think  by 
this  or  that  part  of  his  active  obedience,  or  by  this  or 
that  part  of  his  suffering,  to  be  saved,  but  rest  upon  all 
that  he  did  and  endured,  to  the  making  of  him  perfect. 
For  thus  he  comes  to  be  the  author  of  salvation. 

Two  things  are  comprised  under  the  salvation  here 
intended  : 

1.  Final  redemption  from  all  misery. 

2.  Perfect  fruition  of  all  felicity. 

This  is  the  salvation  which  was  prophesied  of  be- 
fore Christ  was  exhibited,  Isa.  Ixii.  11,  Zech.  ix.  9. 
This  is  it  that  was  proclaimed  upon  his  coming  into 
the  world,  Luke  i.  09,  and  ii.  30. 

This  was  it  that  was  confirmed  by  the  apostles  after 
Christ  was  taken  out  of  the  world,  and  by  all  faith- 
ful ministers  age  after  age.  Acts  xxviii.  28,  2  Cur. 
vi.  2. 

Man  was  implunged  into  such  misery  by  sin,  a.!',  if 
this  salvation  had  not  been  procured  for  him,  it  had 
been  better  for  him  never  to  have  been.  In  this 
misery  man  was  so  far  held  as  all  creatures  in  the 
world  could  not  help  him  ;  but  Christ  pitied  him,  and 
had  compassion  on  him,  as  he  had  on  the  leper,  Mark 
i.  41  ;  and  on  the  widow,  Luke  vii.  13,  and  thereupon 
saved  him. 

The  necessity  and  benefit  of  Christ's  priesthoo.l  i*! 
hereby  demonstrated.  By  it  that  salvation  is  brought 
unto  us,  which,  if  we  had  been  without,  we  had  been 
worse  than  dogs,  and  in  the  case  of  devils.  But  by 
it  we  are  brought  into  a  better  estate  than  that  wherein 
Adam  was  created. 

What  matter  of  rejoicing  doth  this  give  unto  us  ! 
Not  only  the  mother  of  Jesus,  Luke  i.  47  ;  and  old 
Zacharias,  Luke  i.  G8  ;  and  old  Simeon,  Luke  ii.  28, 
&c.  ;  and  other  sons  of  men  that  partake  of  the  benefit 
of  this  redemption,  much  rejoiced  and  praised  God  for 
this  salvation  ;  but  also  the  angels  of  heaven,  Luke 
ii.  13,  14,  praise  God  for  the  same,  and  that  on  man's 
behalf.  How  did  the  Israelites  rejoice  at  that  salva- 
tion which  God  gave  them  when  they  passed  through 
the  Eed  Sea  !  Exod.  xv.  1,  &c.,  and  so  upon  other  de- 
liverances at  other  times.  How  much  more  ought  we 
to  be  quickened  up  unto  this  holy  and  heavenly  duty, 
to  whom  this  great  salvation  belongeth  ! 

Sec.  50.   0/ the  author  of  salvation. 

There  is  another  effect  of  Christ's  sufferings,  where- 
by the  scandal  of  his  cross  is  taken  away,  thus  ex- 
pressed, '  He  became  the  author  of  salvation.' 

The  Greek  word  ainog,  translated  niitlwr,  is  not 
elsewhere  to  bo  found  in  the  New  Testament.  Heathen 
philosophers  attribute  it  to  their  gods,'  whom  they 
make  the  authors  of  all  the  good  they  have. 

'   dial;  TU1  li.ya.lZi  fifth  airltu;  ivTus. — Isocrat.  ad  Phil. 


In  such  a  sense  as  Christ  is  here  called  the  author 
of  salvation,  he  is  styled  the  '  Captain  of  salvation,' 
Chap.  ii.  ver.  10,  Sec.  95. 

Christ  is  here  called  the  author  of  salvation  in  a 
double  respect : 

1.  In  reference  to  his  Father,  of  whom  he  purchased 
those  whom  he  saveth.  Acts  xx.  28,  Eph.  i.  14. 

2.  In  reference  to  Satan,  whose  slaves  all  mankind 
were.  Him  Christ  overcame,  and  delivered  them  who 
were  in  bondage  to  him,  and,  having  rescued  them, 
made  them  '  heirs  of  salvation,'  Heb.  ii.  14,  and 
i.  14. 

1.  Herein  lieth  an  especial  difference  betwixt  Christ, 
the  true  priest,  and  all  other  priests  whatsoever.  No 
priest  that  ever  was  before  Christ  was  author  of  salva- 
tion. If  any  had  been  so,  Christ  needed  not  have 
been  a  priest. 

2.  This  giveth  us  good  ground  to  '  look  unto  Jesus,' 
Heb.  xii.  2,  because  he  is  the  author  of  salvation. 
We  may  safely  rest  and  rely  upon  him  for  salvation. 
Incredulous  persons,  who  refuse  to  rest  upon  Christ, 
and  idolaters,  who  rest  upon  any  other,  deprive  them- 
selves of  salvation,  and  deservedly  perish. 

3.  Ascribe  all  glory  for  that  hope  of  salvation  which 
ye  have  unto  Christ,  as  they  who  cried  and  said,  '  Sal- 
vation to  our  God  that  sitteth  on  the  throne,  and  unto 
the  Lamb,'  Kev.  vii.  10.  The  equity  hereof  is  thus 
set  down  :  '  Of  him,  and  through  him,  and  to  him  are 
all  things  ;  to  him  be  glory  for  ever,'  Kom  xi.  36. 

Sec.  51.   Of  'eternal  salvation.' 

Of  the  salvation  here  intended,  see  Chap.  i.  ver.  14, 
Sec.  159  ;  and  Chap.  ii.  ver.  10,  Sec.  95. 

The  more  to  commend  this  salvation  whereof  Chi'ist 
is  the  author,  it  is  here  said  to  be  aiuvio;,  eternal. 
The  Greek  adjective  is  derived  from  that  word  diuv 
(see  Chap.  i.  ver.  8,  Sec.  108),  which  is  oft  translated 
ever.  Of  eternity,  see  The  Guide  to  go  to  God,  or  my 
E.rj>lanatioii  of  the  Lord's  Vrciyer,  sec.  224. 

Here  it  is  taken  for  an  everlasting  continuance, 
without  date  or  end.  In  this  sense  it  is  here  said  that 
salvation  is  eternal.  This  is  that  which  is  styled 
'life  eternal,'  Mat.  xxv.  46;  and  'an  inheritance  in- 
corruptible, that  fadeth  not  away,'  1  Peter  i.  4. 

Thus  is  this  salvation  set  forth,  to  manifest  and 
magnify  the  greatness  of  his  majesty,  the  riches  of 
his  mercy,  and  the  worth  of  his  sacrifice,  that  is  the 
author  thereof. 

1.  We  have  good  ground  hereupon  to  prefer  this 
salvation  before  honour,  ease,  profit,  pleasure,  or  any- 
thing eke  that  this  world  can  afford  ;  for  this  world 
and  all  things  therein  are  transitory.  What  shall  it 
then  profit  a  man  to  gain  the  whole  world,  which  soon 
passeth  away,  and  lose  salvation,  which  is  eternal  ? 
Consider  how  desirous  men  are  of  such  inheritances 
of  land  and  houses  in  this  world,  which  have  no  date 
nor  time  of  expiration  ;  and  yet  expire  they  will,  and 
must.     There  is  no  worldly  inheritance  so  settled  on 


3()8 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


any  but  he  must  leave  it,  or  it  will  leave  him  ;  but 
here  is  an  everlasting  inheritance,  which  shall  never 
decay,  never  bo  taken  away. 

2.  Well  may  we  patiently  endure  whatsoever  the 
Lord  shall  be  pleased  to  lay  on  us,  because  '  our  light 
affliction,  which  is  but  for  a  moment,  worketh  for  us 
a  far  more  exceeding  and  eternal  weight  of  glory,' 
2  Cor.  iv.  17. 

This  made  martyrs  so  patient  and  joyful  in  all  their 
sufferings.  See  more  of  martyrs'  sufferings,  and  of 
their  joyful  manner  of  suffering,  in  my  sermon  of 
A  Recovery  from  Apostasy,  on  Luke  xv.  531,  Sees.  23, 
25,  26. 

Sec.  52.   0/  obedience  a  sign  of  salvation. 

That  it  may  be  known  to  whom  the  foresaid  salva- 
tion belongeth,  the  apostle  addeth  this  description  of 
them,  'to  all  them  that  obey  him.'  The  participle, 
uVaxoiouffi,  of  the  verb  i'rraxovu,  translated  obei/,  is  that 
from  whence  the  noun  Jira/toji,  obedience,  is  derived. 
Whtreof  see  ver.  8,  Sec.  48. 

Hereby  in  this  place  is  intended  a  doing  of  that 
which  is  required.  He  that  requireth  that  which  is 
to  be  done  is  comprised  under  this  relative  uutOj,  him, 
which  bath  reference  to  the  Son,  mentioned  ver.  8. 
So  that  the  obedience  hero  set  down  is  to  that  which 
Christ  requireth,  according  to  that  which  was  noted  of 
hearing  Christ's  voice,  Chap.  ii.  ver.  7. 

By  this  we  may  conceive  that  faith  and  other  like 
graces  are  here  comprised  under  this  phrase  obey  him; 
for  faith  is  much  urged  and  pressed  by  Christ,  John 
iii.  18,  8G,  and  vi.  4'7.  Therefore,  he  that  believeth 
not  is  said  to  disobey.  Chap.  iii.  ver.  18. 

This  qualification  of  the  persons  for  whom  salva- 
tion was  purchased  is  here  set  down  as  a  sign  and 
mark,  whereby  they  may  have  assurance  in  themselves, 
and  may  give  evidence  to  others,  that  salvation  belong- 
eth unto  tlicm.  For  Christ  hath  set  this  mark  upon 
bis  sheep,  '  My  sheep  hear  my  voice,  and  I  know 
them,  and  they  follow  me,'  John  x.  27. 

Thus  it  appeareth  tliat  none  can  lay  claim  to  salva- 
tion till  they  obey  Christ. 

This  is  a' condition  annexed  to  the  participation  of 
salvation  ;  it  is  a  way  appointed  for  attaining  there- 
unto. 

1.  This  discovereth  the  folly  of  those  who  so  rest 
upon  what  Christ  hath  done  and  endured  for  man's 
salvation,  as  they  regard  not  Christ's  voice,  nor 
hearken  to  that  which  Christ  requireth  of  them. 
Though  the  obedience  here  required  be  uo  cause  of 
salvation,  yet  without  it  a  man  cannot  attain  to  salva- 
tion. 

2.  Make  this  a  trial  of  thy  spiritual  estate ;  and 
hereby  examine  thyself,  that  thou  mayest  knowthyright 
to  salvation.  This  slieweth  that  thou  art  a  member 
of  that  body  whereof  Christ  is  the  Saviour,  Eph.  v.  23. 

8.  As  thou  desirest  to  partake  of  this  benefit  of 
Christ's  priesthood,  so  take  him  to  bo  thy  king ;  and 


let  his  will  revealed  in  his  word  be  thy  rule  and  a  law 
unto  thee. 

Sec.  53.  0/ the  extent  of  salvation,  '  to  all  that  obey .' 
As  the  foresaid  point  of  obedience  was  a  matter  of 
restraint,  excluding  all  that  obej'ed  not  from  salvation, 
so  this  general  particle,  Taff;,  all,  is  a  note  of  extent, 
including  all  of  all  sorts,  of  what  rank  or  degree  so- 
ever they  be,  so  as  none  at  all  that  obey  shall  miss  of 
salvation.  He  that  observes  the  condition  shall 
assuredly  have  the  fruition  of  that  which  is  promised. 
'  God  rewardeth  every  man  according  to  his  works,' 
Ps.  hii.  12. 

1.  He  that  propoundeth  the  condition,  bindeth  him- 
self to  perform  what  is  promised  thereupon. 

2.  Christ  is  no  respecter  of  persons.  Acts  x.  34. 
What  he  giveth  to  any  one,  he  will  give  to  every  one 
that  is  guided  by  the  same  spirit. 

All  of  all  sorts,  great  and  mean,  rich  and  poor,  male 
and  female,  or  of  what  other  rank  or  degree  soever 
they  be,  that  are  in  the  number  of  those  that  obey, 
may  on  this  ground  lay  hold  on  salvation,  and  rest 
assuredly  to  be  made  partakers  thereof. 

This  may  give  a  good  direction  to  all  that  are  in 
God's  room  over  others,  and  have  power  to  reward, 
that  they  do  it  impartially,  and  look  to  the  work,  not 
to  the  person. 

Sec.  54.  Of  Christ  called  a  priest  after  the  most 
excellent  order. 

Ver.  10.  Called  of  God  an  high  priest,  after  the 
order  of  Melehisedec. 

This  verse  is  added  as  a  conclusion  of  what  the 
apostle  had  said  concerning  the  acts  and  ends  of 
Christ's  priesthood ;  which  were  such  as  could  agree 
to  none  of  the  priests  under  the  law  :  so  as  he  must 
needs  be  a  priest  after  a  more  excellent  order  than  the 
order  of  Aaron.  This  he  had  shewed  before,  verse  6, 
to  bo  the  order  of  Melehisedec,  and  thereupon  con- 
cludcth  that  he  is  called  of  God  an  high  priest  after 
this  order.  The  Greek  word  c-^offayocsutfsi';,  cognom- 
inalus,  translated  called,  is  a  compound ;  here  only 
used  in  the  New  Testament.  It  signifies  a  free,  open 
acknowledging  one  ;  and  as  it  were  by  name  calling 
him. 

This  act  is  ascribed  to  God  in  this  phrase,  called  of 
God,  and  implieth  that  God  deputed  Christ  unto  this 
excellent  priesthood,  as  was  noted  before,  Sees.  24,  27. 

Of  this  phrase,  after  the  order  of  Melehisedec,  see 
ver.  6,  Sec.  30. 

Sec.  55.  Of  the  resolution  of  Heb.  v.  7-10. 

Ver.  7.  Who  in  the  days  of  his  flesh,  when  he  had 
offered  up  prayers  and  supjilicalions,  tiilh  strong  crying 
and  tears,  unto  him  that  was  able  to  sare  him  from 
death,  and  was  /ward  in  that  he  feared  : 

8.  Though  lie  were  a  Hon,  yet  learned  he  obedience  by 
the  things  which  he  suffered  ; 


^ 


Ver.  10.] 


GOUGE  ON  HEBREWS. 


369 


9.  And  being  made  perfect,  he  became  the  author  of  \ 
eternal  salvation  unto  all  them  that  obey  him  ; 

10.  Called  of  God  an  high  priest,  after  the  order  of 
Melchisedec. 

The  sum  of  these  four  verses  is,  a  proof  of  the 
excellency  of  Christ's  priesthood. 
Hereof  are  two  parts  : 

1.  A  confirmation  of  the  point,  ver.  7-9. 

2.  A  conchision  thereof,  ver.  10. 

The  point  in  general  was  before  declared,  ver.  5,  G. 
It  is  here  proved  by  an  induction  of  particulars.  The 
particulars  may  be  brought  to  two  heads. 

1.  The  act  of  Christ's  priesthood,  ver.  7. 

2.  The  ends  thereof,  ver.  8,  9. 

The  principal  act  is,  1,  propounded  ;  2,  illustrated. 
About  the  act  four  things  are  propounded,  j 

1.  The  kind  thereof,  he  offered. 

2.  The  subject  matter  which  he  offered.  Hereof 
are  two  branches  : 

1.   Prai/ers  ;  2.  supplications. 

3.  The  manner  of  offering  them  up.  Hereof  are 
also  two  branches  : 

1.    With  strong  crying  ;  2.  with  tears. 

4.  The  person  to  whom  he  offered.  This  person 
was  God,  who  is  described, 

(1.)  By  his  ability  to  do  what  was  desired,  to  him 
that  was  able. 

(2.)  By  the  extent  of  his  power,  in  this  phrase,  to 
save  from  death. 

The  foresaid  point  is  illustrated  two  ways  : 

1.  By  the  time  when  it  was  done. 

2.  By  the  issue  thereof. 

The  time  is  described  two  ways : 

1.  By  the  brevity  of  it,  imphed  in  this  phrase,  in 
the  days. 

2.  By  the  infii'mity  of  Christ's  human  nature,  in 
this  phrase,  of  his  flesh. 

The  issue  of  Christ's  prayers  is  set  out, 

1.  By  the  kind  thereof,  he  was  heard. 

2.  By  the  subject  whereabout  he  was  heard,  in  that 
he  feared. 

The  ends  of  Christ's  executing  his  priesthood  are 
here  noted  to  be  two  :  one  in  reference  to  his  Father, 
ver.  8 ;    the  other  in  reference  to  his  chm'ch,  ver.  9. 

In  the  former  we  may  observe  two  points : 

1.  The  manner  of  bringing  it  in,  by  these  discretive 
particles,  though,  yet. 

2.  The  matter  whereof  it  consists.  Hereof  are  two 
branches : 

1.  A  lesson;  2.  the  means  of  learning  it. 
In  the  lesson  are  expressed, 

1.  The  scholar,  a  Son. 

2.  The  kind  of  learning,  which  was  experience. 

3.  The  lesson  itself,  obedience. 

The  means  of  learning  the  foresaid  lesson  were 
sufferings. 

In  declaring  the  other  end,  which  hath  reference  to 
the  church,  there  is  noted. 


1.  The  ground  of  it,  Christ  was  made  perfect. 

2.  The  kind  of  it ;  this  is, 

1.  Propounded. 

2.  Amplified. 

In  propounding  the  end  is  manifested, 

1.  The  kind  of  it,  salvation. 

2.  The  continuance  of  it,  eternal. 
It  is  amplified, 

1.  By  the  efficient,  in  this  phrase,  he  became  the 
author. 

2.  By  the  persons  to  whose  good  it  tended  ;  these 
are  manifested, 

1.  By  a  restraint,  them  that  obey  him. 

2.  By  an  extent  of  that  restraint,  in  this  general 
particle,  all. 

The  conclusion  is,  that  Christ  is  the  most  excellent 
priest. 

Concerning  this  throe  points  are  expressed : 

1.  The  author  of  his  calling,  caWeti  o/"  (7oi/. 

2.  The  kind  of  his  function,  an  high  priest. 

3.  The  order  after  which  he  was  a  priest,  after  the 
order  of  Melchisedec. 

Sec.  56.  Of  observations  raised  out  of  Heb.  v.  7,  8, 
9,  10. 

I.  Christ's  time  on  earth  was  but  short.  Here  it  is 
set  forth  by  days.     See  Sec.  33. 

II.  Christ's  human  nature  ivas  a  frail  nature.  It 
was  flesh.     See  Sec.  33. 

III.  Christ's  sufferings  were  only  for  the  time  of  this 
life.    They  were  in  the  days  of  his  flesh.     See  Sec  33. 

IV.  Christ  as  our  priest  offered  for  us.  This  is 
plainly  expressed.     See  Sec.  31. 

V.  The  gifts  which  Christ  offered  up  were  prayers. 
This  also  is  plainly  expressed.     See  Sec.  3G. 

YI.  Christ  added  supplications  to  prayers.  Of  the 
difl'erence  betwixt  prayers  and  supplications,  see  Sec. 
35. 

VII.  ( 'hrist's  prayers  ivere  very  ardent.  They  were 
strong  cryings.     See  Sec.  37. 

VIII.  Christ's  prayers  icere  mixed  ivith  tears.  This 
is  here  expressed.     See  Sec.  37. 

IX.  Christ's  agony  was  very  great.  The  efl'ects 
thereof  here  noted  do  demonstrate  as  much.  See  Sec. 
38.^ 

X.  In  extraordinary  distress,  extraordinary  prayer 
is  to  be  made.  Christ's  distress  was  extraordinary,  so 
was  his  prayer.     See  Sec.  39. 

XI.  I'rayer  is  to  be  made  to  God  alone.  Christ's 
pattern  teachcth  thus  much.     See  Sec.  40. 

XII.  They  who  call  on  God  must  heliece  that  he  is 
able  to  help.  For  this  end  is  God  thus  described, 
who  is  able.  &c.     See  Sec.  40. 

XIII.  God  hath  power  over  death.  For  he  can 
save  from  death.     See  Sec.  41. 

XIV.  God  can  keep  such  as  die  from  being  swallowed 
up  of  death.  Thus  was  Chi-ist  saved  from  death.  See 
Sec.  42. 

Aa 


370 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


XV.  Christ  was  offered  up  to  death.  Thus  much 
is  intended  by  the  mention  of  death  in  this  place.  See 
Sec.  42. 

XVI.  Christ's  jnayers  were  heard.  This  is  expressly 
Bet  down.     See  Sec.  43. 

XVII.  Christ  feared.  This  is  here  taken  for  grant. 
See  Sec.  44. 

XVIII.  Christ  was  delivered  from  what  he  feared. 
This  is  the  meaning  of  this  word,  he  was  heard.  See 
Sec.  44. 

XIX.  Faith  and  fear  may  stand  together.  Christ's 
prayer  was  nn  effect  of  faith,  yet  he  feared.  See  Sec. 
45. 

XX.  Christ's  sufferings  are  no  matter  of  offence. 
These  discretive  particles,  though,  yet,  impart  as  much. 
See  Sec.  4G. 

XXI.  Christ  was  the  Son  of  God.  This  is  here  in- 
tended under  this  word,  a  Son.     See  Sec.  40. 

XXII.  The  best  and  dearest  to  God  are  suhject  to 
sufferings.     So  was  the  Son  of  God.     See  Sec.  46. 

XXIII.  Experience  is  a  teacher.  This  is  the  learn- 
ing here  intended.     See  Sec.  47. 

XXIV.  Suffering  is  a  kind  of  obedience.  This  is 
the  obedience  here  meant.     See  Sec.  48. 

XXV.  Christ  stifftrcd  much.  This  is  taken  for  grant, 
under  this  phrase,  hy  the  thi^igs  which  he  suffered.  See 
Sec.  48. 

XXVI.  Christ  was  perfected  by  his  sufferings.  This 
is  here  implied  under  this  phrase,  heinr/  made  perfect. 
See  Sec.  49. 

XXVII.  Wtai  Christ  suffered  teas  for  man's  salva- 
tion. Salvation  is  here  laid  down  as  the  end  of  Christ's 
snflerings.     See  Sec.  49. 

XXVIII.  Christ  is  the  author  of  salvation.  These 
are  the  very  words  of  the  text.     See  Sec.  50. 

XXIX.  Salvation  purchased  by  Christ  is  eternal. 
So  is  it  here  styled.     See  Sec.  51. 

XXX.  True  obedience  is  that  which  is  yielded  to 
Christ's  word.  This  relative  him  {obey  him)  hath  re- 
ference to  Christ  and  his  word.     See  Sec.  52. 

XXXI.  None  but  such  as  obey  Christ  can  be  saved. 
Salvation  is  here  appropriated  to  such.     See  Sec.  52. 

XXXII.  All  that  obey  Christ  shall  be  saved.  The 
general  particle  all  intends  thus  much.    See  Sec.  53. 

XXXIII.  (  hrist  was  an  high  2)riest. 

XXXIV.  Christ  was  called  of  God  to  be  an  high 
priest.  These  two  last  doctrines  are  in  the  words  of 
them  expressed. 

XXXV.  Christ  was  an  high  priest  after  the  most  ex- 
cellent order.  This  was  the  order  of  Melchisedec.  Of 
these  three  last  doctrines,  see  Sec.  54. 

Sec.  57.  0/  the  many  profound  mysteries  of  Christ's 
priesthood. 

Ver.  11.  Of  whom  u-e  hare  many  things  to  say,  and 
hard  to  he  uttered,  seeing  ye  are  dull  of  hearing. 

From  this  verso  to  the  end  of  the  sixth  chapter,  the 
apostle  maketh  a  digression,  which  he  doth  of  purpose 


to  stir  up  the  Hebrews  more  diligently  to  attend  to 
that  which  he  should  further  deliver  about  the  excel- 
lency of  Christ's  priesthood. 

This  verse  is  a  transition  betwixt  his  former  doc- 
trine, and  the  following  digression.  It  is  a  perfect 
transition,  looking  backward  and  forward.  It  looks 
backward  to  the  former  doctrine,  by  setting  down  the 
multitude  and  difficulty  of  mysteries  concerning  Mel- 
chisedec, in  these  two  phrases,  '  Many  things  hard 
to  be  uttered.'  It  looks  backward  to  the  digression 
in  declaring  their  dulness ;  thus,  '  Ye  are  dull  of 
hearing. 

This  relative  whom  (s-sc/  o5,  of  whom)  hath  reference 
to  Melchisedec,  the  last  word  of  the  former  verse; 
but  so  as  it  intends  also  Christ  and  his  priesthood, 
which  was  '  after  the  order  of  Melchisedec' 
"  Of  the  Greek  phrase,  «>.0;  r,/ini  6  Xo'yoj,  thus  trans- 
lated, '  of  whom  we  have  may  things  to  say,'  see  Chap, 
iv.  13,  Sec.  79. 

Thereby  is  implied  that  many  mysteries  were 
couched  under  that  kind  of  priesthood ;  and  the 
phrase  following  sheweth  them  to  be  very  difficult. 

This  phrase,  duess/iriveuToi  X'syuv,  hard  to  be  uttered, 
or  hard  by  interpretation,  to  speak,  or  declare,  mani- 
festeth  a  difficulty, 

The  Greek  word  dusiifirniuro;  is  a  compound.  The 
simple  verb  h/iJivlua,  signifieth  to  intrepiet,  and  the 
particle  6us  added  thereto  implieth  a  difficulty  ;  as  in 
this  phrase,  burdens  grievous  to  be  borne,  or  '  hard  to 
be  borne,'  duaZdaraxra,  Luke.  xi.  46;  and  this,  '  hard 
to  be  understood,'  iuaUrira,  2  Pet.  iii.  16. 

Hereby  we  are  given  to  understand,  that  the  doc- 
trine of  Christ's  priesthood  contains  many  profound 
mysteries. 

This  is  evident  by  sundry  mysteries  heretofore  de- 
livered on  chap.  ii.  17,  18,  and  on  chap.  iv.  15,  16, 
and  on  the  beginning  of  this  chapter  ;  but  especially 
by  those  which  are  set  down  in  the  7th,  and  other 
chapters  following. 

Christ's  priesthood  is  the  main  ground  of  our  sal- 
vation. Most  of  the  profoundest  points  of  our  Chris- 
tian religion  must  be  known  for  attaining  the  know- 
ledge thereof:  as  the  distinction  between  Father  and 
Son,  and  betwixt  the  two  natures  of  Christ,  in  both 
which  he  was  our  priest, — God,  for  works  of  authority 
and  dignity ;  man,  for  works  of  service  and  suffering, — 
the  union  also  of  those  two  natures  in  one  person,  be- 
cause the  perfection  of  all  those  things  which  Christ 
as  our  priest  did,  consisted  therein  ;  yea,  the  several 
mysteries  contained  under  the  many  rites  of  Aaron's 
priesthood,  and  the  difl'erence  betwixt  Aaron's  and 
Melcbiscdec's  priesthood,  are  to  be  known,  as  the 
apostle  himself  in  the  7th  chapter  expressly  sheweth. 
1.  This  giveth  evidence  of  the  singular  use  and 
benefit  of  this  epistle  to  the  Hebrews.  No  part  of 
ScMJpture  doth  more  distinctly  and  fully  lay  forth  the 
mysteries  of  Christ's  priesthood  than  this.  Wtat 
wrong  therefore  do  those  to  God's  church,  who  im- 


Ver.  12.  J 


GOUGE  ON  HEBREWS. 


371 


pugn  the  authoritj'  of  this  epistle  !    See  Chap.  i.  Sec. 
1,  in  the  proem  prefixed  before  this  epistle. 

2.  It  can  be  no  wonder  that  so  many  heresies  have 
been  in  all  ages  broached  about  the  priesthood  of 
Christ,  in  that  it  is  a  m3-stery  so  profound  as  it  is. 
Most  of  the  popish  heresies,  especially  those  that  are 
most  fundamental,  are  about  Christ's  priesthood.  For 
of  it  there  are  two  parts :  the  oblation  of  Christ's 
sacrifice,  and  his  continual  intercession,  against  which 
are  most  of  their  capital  heresies ;  as  the  sacrifice  of 
the  mass,  which  they  say  is  a  tme,  real,  propitiatory 
sacrifice  for  the  quick  and  dead;  their  sacrificing  priests, 
their  doctrine  of  merit,  of  supererogation,  of  interces- 
sion of  saints  and  angels ;  most  of  their  errors  about 
the  sacraments,  with  many  other. 

3.  Hereby  we  see  how  necessary  it  is  to  be  well 
instructed  in  the  priesthood  of  Christ. 

4.  This  may  stir  up  ministers,  among  other  mys- 
teries, to  study  and  preach  this  mysterj'  of  Christ's 
priesthood ;  and  this  may  also  stir  up  people  patiently 
and  diligently  to  attend  unto  it. 

Of  the  papists'  cavil  hence  raised  about  the  diffi- 
culty of  the  Scripture,  see  The  Whole  Armour  of  God, 
treat,  ii.  part  8,  on  Eph.  vi.  16 ;  of  God's  word, 
sees.  18,  19,  &c. 

Sec.  58.  Of  meris  duhiess  in  hearing. 

The  other  part  of  the  transition  followeth  in  these 
words,  seeini/  ije  are  dull  of  hearinr/,  or  slow  in  ears. 
The  Greek  word  vw^^o;',  translated  dull,  properly  sig- 
nifieth  slow,  or  slothful,  and  so  it  is  translated,  Heb. 
vi.  12.  The  Greek  epithet  niii>^l>i,  ret  nuiric,  tardiiJi, 
segitis,  liters  {sngrieig  rou  kri,  noil  potest  currere),  is  attri- 
buted to  an  ass,'  a  slow  beast ;  to  an  old  man  ;^  and 
to  water,^  running  softly. 

The  other  word,  axoaT;  (a;  axoal,  awes),  trans- 
lated heariiiif,  doth  signify  ears,  for  it  is  of  the  plural 
number,  and  is  translated  ears,  Mark  vii.  35,  Acts 
xvii.  20.  They  who  are  ready,  willing,  and  forward 
to  hearken  to  a  thing  are  said  to  be  raynic,  swift  to 
hear,  James  v.  19.  Contrarily,  they  who  are  negli- 
gent and  careless  are  said  to  be  slow  in  their  ears,  or 
slow  in  hearing.  Hereby  we  see  that  their  want  of 
knowledge  was  through  their  own  default,  so  as  that 
dulness  of  understanding,  which  men  by  their  own 
slothfulness  bring  upon  themselves,  makes  the  mys- 
teries of  the  word  to  be  more  difficult  than  otherwise 
they  would  be.  This  is  the  reason  that  moved  Christ 
to  reprove  his  disciples  for  not  understanding  what  he 
spake,  Mat.  xv.  16,  and  xvi.  9 ;  Luke  xxiv.  25  ;  John 
iii.  10.     So  the  apostles,  1  Cor.  iii.  1,  2  Pet.  iii.  16. 

This  affords  matter  of  humiliation  to  all  such  as 
understand  not  the  woid,  and  the  mysteries  contained 
therein ;  for  it  sheweth  that  they  have  been  slothful 
and  careless  about  exercising  themselves  in  God's 
word,  and  thereby  they  have  made  themselves  dull  in 
hearing,  dull  in  conceiving. 

'  Homer.    .  -  Lucian.  '  Epigram. 


Let  them  therefore  lay  the  blame,  not  upon  God's 
word,  but  upon  themselves ;  for,  take  away  dulness 
from  men's  understanding,  and  the  Scriptures  will  ap- 
pear to  be  much  more  easy  than  to  many  they  appear 
to  be. 

Of  the  perspicuity  of  the  Scripture,  and  of  means 
to  find  out  the  sense  and  meaning  thereof,  see  Tlie 
Whole  Armour  of  God,  treat,  ii.  part  8,  on  Eph.  vi. 
17,  sees.  3,  7,  18,  21. 

This  phrase,  dudio/jbijviuros  Xiysiv,  hard  to  be  uttered, 
shews  that  hearers'  dulness  keeps  ministers  from  a 
full  and  clear  expressing  of  the  mysteries  of  the  word ; 
they  know  not  how  to  speak  to  their  hearers,  1  Cor. 
iii.  1. 

Hereby  they  are  forced  to  pass  over  sundry  mys- 
teries, or  to  express  them  in  such  low  terms  as  may 
seem  more  fit  for  dull  capacities  than  for  divine  mys- 
teries. This  further  aggravates  that  fault  of  dulness 
in  hearing. 

Sec.  59.  Of  reproving  upon  just  ground. 

Ver.  12.  For  when  for  the  time  ye  ought  to  he 
teachers,  ye  have  need  that  one  teach  you  again  lohich  he 
the  first  principles  of  the  oracles  of  God,  and  are  become 
such  as  have  need  of  milk,  and  not  of  strong  meat. 

In  this  verse  the  apostle  gives  a  particular  exem- 
plification of  that  for  which  he  had  in  general  reproved 
them  in  the  latter  part  of  the  former  verse ;  namely, 
for  their  dulness  in  hearing. 

This  exemphfication  is  brought  in  as  a  proof  of  his 
reproof.  So  much  is  manifest  by  this  causal  particle 
yag,  for ;  before  which  in  Greek  is  set  the  copulative 
particle  x.ai,  yaa,  which  is  not  without  emphasis,  and 
may  be  thus  translated, /or,  even. 

The  apostle's  exemplification  is  set  out  in  two 
metaphors  :  one  is  taken  from  catechists,  who  need  to 
be  instructed  in  the  first  principles  of  Christian  reli- 
gion, ver.  12;  the  other  from  children,  who  must 
have  plain  and  easy  matters  delivered  unto  them, 
vers.  13,  11. 

By  this  manner  of  proceeding,  in  shewing  the 
ground  of  his  reproof,  we  may  observe  that  reproof 
must  be  upon  good  ground. 

'  If  thy  brother  shall  trespass,  go  and  tell  him  his 
fault,'  Mat.  xviii.  15.  This  is  to  be  done  in  private 
reproof:  '  Them  that  sin  rebuke  before  all,'  1  Tim. 
V.  24.  This  is  to  be  done  in  public  reproof.  In  the 
one  and  in  the  other  there  must  be  a  trespass,  a  sin, 
for  which  the  reproof  is.  Nicodemus  took  this  for  an 
undeniable  principle,  which  he  thus  expresseth:  'Doth 
our  law  judge  any  man  before  it  hear  him,  and  know 
what  he  doth  ?'  John  vii.  51. 

Hereby  the  reprover  justifieth  his  deed,  and  sheweth 
that  there  was  need  thereof.  Thus  he  maketh  his 
reproof  to  pierce  more  deeply,  and  maketh  the  reproved 
see  his  fault,  whereby  he  may  be  brought  to  confess 
and  redress  it ;  or  at  least  his  mouth  will  be  stopped, 
that  ho  shall  not  have  to  oppose  against  it. 


372 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


To  reprove  upon  light  report  or  mere  suspicion 
Bavoureth  too  rankly  of  that  rashness  which  beseemeth 
not  Christians  in  such  a  duty. 

Sec.  60.  Of  •proficiency  answerable  to  the  means 
afforded. 

This  phrase,  3/'a  rU  y^^inv,  for  the  time,  implieth 
that  these  Hebrews  had  had  the  gospel  many  years 
preached  unto  them ;  thereby  they  were  called  unto 
the  Christian  church,  and  made  scholars  in  Christ's 
school,  and  had  Christ's  ministers  to  be  their  instruc- 
tors, and  the  holy  Scriptures  their  books.  This  is 
here  noted  as  an  aggravation  of  their  dulness,  and 
implieth  that  our  proficiency  ought  to  be  answerable 
to  our  continuance  under  the  ministry  of  God's  word. 
Christ  thus  blameth  Philip  for  failing  herein  :  '  Have 
I  been  so  long  time  with  you,  and  yet  hast  thou  not 
known  me,  Philip  ?'  John  xiv.  9.  Herein  Moses  ag- 
gravatoth  the  sin  of  the  Israelites  in  the  wilderness, 
who  had  been  there  tutored  forty  years :  '  Yet,'  saith 
he,  '  the  Lord  hath  not  given  you  an  heart  to  per- 
ceive, and  eyes  to  see,  and  ears  to  hear  unto  this  day,' 
Deut.  sxix.  4. 

This  also  made  Jeremiah  to  complain  '  that  three 
and  twenty  years  together  ho  had  spoken  to  them  the 
word  of  the  Lord,  but  they  had  not  hearkened,'  Jer. 
XXV.  3. 

The  continuance  of  means  of  knowledge  among  us 
is  a  great  aggravation  of  our  people's  ignorance  ;  for 
who  among  us  have  not  been  born  and  brought  up 
under  the  light  of  the  gospel  ?  Are  there  any  now 
that  were  born  before  Queen  Elizabeth's  days  ?  But 
from  the  beginning  of  her  days  till  these  our  days  bath 
the  gospel  been  preached  in  this  land,  and  I  hope  will 
continue  to  be  preached  to  the  world's  end.  The 
truth  of  God's  word  and  mysteries  of  godliness  have 
all  this  time  been  publicly  preached  and  strongly  main- 
tained against  papists  and  other  adversaries.  A  shame, 
therefore,  it  is  for  people  to  be  dull  in  hearing  the 
mysteries  of  the  word.     See  more  hereof  Sec.  03. 

Of  ignorance  as  it  is  a  sin,  see  ver.  2,  Sec.  10.  Of 
the  danger  thereof,  see  Chap.  iii.  ver.  10,  Sec.  112. 

Sec.  CI.   0/ learners  proving  teachers. 

By  the  continuance  of  moans  which  these  Hebrews 
had  enjoyed,  the  apostle  here  sheweth  that  they  might 
have  attained  to  such  a  measure  of  knowledge,  as  they 
might  have  been  able  to  have  instructed  others. 

The  word  3/5affxaXo;,  translated  teachers,  is  derived 
from  a  verb,  diduaxu,  that  signifieth  to  teach.  It  set- 
teth  forth  such  an  one  as  hath  been  so  taught,  and 
thereupon  hath  so  learned,  as  he  is  able  and  fit  to 
teach  others.  Sometimes  it  is  put  for  him  that  hath 
an  oflico  of  teaching,  Eph.  iv.  11,  1  Cor.  xii.  28; 
sometimes  for  him  that  hath  ability  to  teach,  Rom. 
ii.  20.  So  it  is  here  taken  ;  so  as  it  will  not  follow 
that  all  who  are  able  to  instruct  others  should  there- 
upon tale  upon  them  the  ministerial  function,  without 


being  called  and  set  apart  thereunto.  All  that  have 
the  olBce  of  teachers  must  have  the  ability  of  teachers, 
but  all  that  have  the  ability  need  not  have  the  office. 

The  word  opsihovri;,  set  before  this,  and  translated 
ye  vwjhl.,  signifieth  a  bounden  duty.  Of  the  various 
acception  of  this  word,  see  Chap.  ii.  17,  Sec.  IGG. 
Here  it  sheweth,  that  it  became  them,  and  it  was 
their  duly  so  to  have  improved  the  means  of  know- 
lodge  that  was  so  long  afl'orded  unto  them,  as  they 
might  have  been  fit  to  have  taught  others.  In  this 
respect  the  apostle  requires  aged  women  to  be  teachers 
of  good  things,  Titus  ii.  4.  Thus  Aquila  and  Priscilla 
instructed  Apollos,  Acts  xviii.  2G. 

By  such  proficiency,  both  God,  his  word,  and 
ministers  are  much  honoured ;  yea,  thereby  the  church 
may  be  much  increased,  and  they  themselves  made 
able  to  do  much  good  to  others,  and  to  themselves. 

What  now  may  we  judge  of  them,  who  do  all  they 
can  to  keep  people  from  knowledge,  and  to  nuzzle 
them  up  in  ignorance.  Hereof  see  The  Whole  Armour 
of  God,  treat,  ii.  part  viii.,  on  Eph.  vi.  17,  sees.  22- 
24.  How  such  are  made  Satan's  vassals,  see  ibid., 
treat,  i.  part  i.,  on  Eph.  vi.  12,  sec.  24. 

This  may  be  a  spur  to  such  as  think  they  have  gone 
far,  if  they  have  attained  to  the  knowledge  of  some 
fundamental  principles.  Are  such  fit  to  be  teachers? 
Where  is  that  fulness  of  knowledge.  Col.  i.  9,  and 
abundance  therein,  2  Cor.  viii.  7,  which  is  required 
of  Christians  ? 

If  it  be  the  duty  of  private  Christians  to  be  able  to 
instruct  others,  how  much  more  of  ministers,  gover- 
nors of  families,  parents,  and  such  as  have  charge 
over  others  ?  What  a  shame  it  is  for  such  to  be  mi- 
able  to  be  teachers. 

It  becomes  us  therefore  to  give  the  more  earnest 
heed  to  the  things  we  hear,  Heb.  ii.  1,  so  as  we  may 
the  more  profit  thereby,  and  still  more  and  "more  grow 
in  knowledge,  till  we  come  to  be  able  teachers. 

Sec.  62.  OJ  instructing  others  according  to  their  need. 

This  phrase,  x?^'"^'  '-X^'^<  2/*  ''""^^  need,  is  brought 
in  as  a  reason  of  the  apostle's  forbearing  to  handle 
deep  points.  They  bad  need  of  other  kind  of  instruc- 
tions. So  as  people  are  to  be  instructed  according  to 
their  need.  '  Ye  are  not  able  to  bear'  such  and  such 
doctrines,  1  Cor.  iii.  2 ;  'I  have  yet  many  things  to 
say  unto  you,  but  you  cannot  bear  them  now,'  saith 
Christ  to  his  disciples,  John  xvi.  12.  It  is  expressly 
said  of  him,  that  '  ho  spake  the  word  unto  them  as 
they  were  able  to  bear  it,'  Mark  iv.  33.  This  was 
the  reason  why  Christ  would  not  press  upon  his  dis- 
ciples that  austere  discipline  of  much  fasting,  while 
they  were  but  novices.  He  declareth  the  equity  hereof 
in  two  familiar  comparisons  :  one  taken  from  putting 
a  piece  of  new  cloth  into  an  old  garment ;  the  other, 
from  '  putting  now  wine  into  old  bottles ;'  which  he 
saith  no  man  will  do,'  Mat.  ix.  14,  15,  &c.  See  more 
Sec.  GO. 


Ver.  12.] 


GOUGE  ON  HEBREWS. 


373 


Tlie  Greek  word  %»£/'«,  translated  need,  signifieth 
also  Kse,  Eph.  iv.  29,  Titus  iii.  14.  And  experience 
teacheth,  that  things  needful  do  prove  useful. 

It  is  therefore  an  especial  point  of  wisdom  in  those 
who  have  a  charge  over  others,  carefully  to  observe  of 
what  they  have  need. 

This  conjunction,  rrdXiv,  nr/aiii,  hath  reference  to 
their  first  entrance  into  Christ's  school,  and  it  intends 
as  much  as  if  he  had  thus  said.  As  at  the  beginning, 
when  ye  first  became  hearers  of  the  gospel,  ye  were 
ignorant  of  the  mysteries  thereof,  and  had  need  to  be 
instructed  in  the  first  principles  of  Christian  religion, 
so  still  ye  remain  ignorant ;  and  notwithstanding  the 
gi-eat  means  of  knowledge  afforded  unto  you,  and  the 
long  time  that  you  have  enjoyed  the  same,  ye  are  in 
such  a  case  as  you  were  in  the  beginning  :  so  that  it 
is  needful  that  we  begin  all  new  again. 

Hereby  the  apostle  gives  us  to  understand,  that 
where  need  requires  it,  the  same  things  are  to  be 
taught  again,  yea,  and  again.  '  To  write  the  same 
things  to  you,  is  for  you  safe,'  saith  the  apostle,  Philip, 
iii.  1.  T'o  this  tends  the  prophet's  ingemination, 
'  Precept  must  be  upon  precept,  precept  upon  precept; 
line  upon  line,  line  upon  line,'  Isa.  xxviii.  10. 

Thus  we  deal  with  our  friends  about  bodily  food. 
If  we  observe  that  by  reason  of  weakness  they  need 
to  be  fed  with  such  sustenance  as  they  used  in  their 
childhood,  we  will  give  them  the  same  again.  Physi- 
cians in  deep  consumptions  use  to  advise  well-grown 
persons  to  suck  womens'  breasts. 

Should  we  not  be  as  wise  for  people's  souls  as  for 
their  bodies  ? 

Sec.  63.   0/  the  first  principles  of  the  oracles  of  God. 

That  which  these  Hebrews  had  need  to  be  taught 
again  is  thus  expressed,  '  The  first  principles  of  the 
oracles  of  God.' 

The  word  aroiyj7a,  translated  principles,  is'derived 
from  a  verb,  HTuyjiv,  that  signifieth  to  go.  This  is  the 
first  evident  demonstration  of  a  child's  strength,  that 
he  can  feel  his  legs  and  go.  The  metaphor  is  trans- 
ferred to  arts,  wherein  the  first  things  that  are  learned 
are  called  eroiyjTa,  principles  or  elements.  All  arts  have 
their  distinct  principles,  which  they  who  desire  to 
learn  this  or  that  art  are  first  taught.  So  Christians 
have  their  principles,  wherein  they  who  desire  know- 
ledge of  the  Christian  religion  are  instructed. 

These  are  hero  said  to  be  the  first  principles,  or 
word  for  word,  ra  aroiyua.  rrjc  a^yjii,  '  the  principles 
of  the  beginning ;'  such  as  at  the  beginning  are  first 
taught,  and  thereupon  not  unfitly  turned  '  first  prin- 
ciples.' 

More  distinctly  to  shew  what  kind  of  principles  he 
meaneth,  he  addeth  this  clause,  tw  Xoylan  toO  Qeo\J, 
'  of  the  oracles  of  God.' 

The  word  Xiyia,  translated  oracles,  is  derived  from 
another  noun,  Xoyoj,  that  signifieth  luord  or  speech. 
Heathen  authors  do  put  the  word  here  used  in  the 


singular  number,  rh  Xoyiov,  for  a  divine 
lum.     In  English  it  is  styled  an  oracle. 

The  apostle  here,  to  shew  distinctly  what  he  means, 
adds  this  word,  toD  Qiou,  of  God  ('  oracles  of  God'). 
So  as  he  means  such  principles  as  are  made  knovm 
by  God  in  his  word.  Therefore  the  laws  which  Mosea 
declared  from  God  are  styled  oracles.  Acts  vii.  38  ; 
and  the  precepts  committed  to  the  Jews,  Rom.  iii.  2, 
and  in  general  the  whole  word  of  God,  1  Peter  iv.  11. 

This  is  an  aggravation  of  the  fault  of  the  Hebrews, 
in  that  they  neglected  not  principles  of  human  arts, 
but  the  very  oracles  of  God  himself. 

In  particular,  these  are  called  '  The  principles  of 
the  doctrine  of  Christ,'  Chap.  vi.  Sec.  3. 

In  this  case  to  be  ever  learning,  and  never  able  to 
come  to  the  knowledge  of  the  truth,  is  a  great  shame, 
2  Tim.  iii.  7. 

God  himself  is  hereby  much  dishonoured,  his  word 
and  ministers  disgraced. 

This  nearly  concerns  such  as  have  been  ancient 
professors  and  hearers  of  God's  word.  The  adversaries 
of  our  profession  will  be  ready  to  open  their  mouths 
against  such,  so  as  the  name  of  God  may  be  blas- 
phemed thereby,  Rom.  ii.  21. 

Such  also  may  soon  be  made  a  prey  to  every 
seducer,  Eph.  iv.  14. 

Take  heed  therefore  how  you  hear. 

Sec.  64.  Of  catechism. 

This  phrase,  '  Ye  have  need  that  one  teach  you  again, 
which  be  the  first  principles,'  &c.,  is  a  description  of 
such  as  were  to  be  instructed  in  the  first  principles  of 
the  Christian  religion.  Hereby  it  appeareth,  that  the 
primitive  church,  even  in  the  apostles'  days,  had  forms 
of  catechisms,  and  a  custom  of  catechising ;  as  the 
Jews  had  the  law  for  their  catechism,  and  the  abbre- 
viation thereof.  Mat.  xxii.  37-39. 

To  catechise,  xarriy/'!^;it,  according  to  the  notation 
of  the  Greek  verb,'  is  to  instruct,  and  that  by  word  of 
mouth,  or  by  sounding  a  thing  in  one's  ears. 

Among  Christians,  to  catechise  is  to  teach  the  first 
principles  of  Christian  religion  ;  and  a  catechism  is  a 
brief  form  of  such  principles.  Such  forms  there  were 
in  the  beginning  of  the  primitive  church.  These  and 
such  like  phrases  import  as  much  :  '  a  form  of  know- 
ledge,' Rom.  ii.  20 ;  '  a  form  of  doctrine,'  Rom.  vi. 
17  ;  'a  form  of  sound  words,'  2  Tim.' i.  13  ;  '  the 
principles  of  the  doctrine  of  Christ,'  Heb.  vi.  1 ;  and 
this  phrase  in  my  test,  '  the  first  principles  of  the 
oracles  of  God.'  Thus  was  Theophilus,  Luke  i.  4, 
and  Apollos  catechised.  Acts  x.  25. 

As  in  the  apostle's  time,  so  in  succeeding  ages,  sun- 
dry churches  had  their  distinct  catechisms. 

So  frequent  was  the  practice  of  catechising  in  an- 
cient times,  as  they  had  ministers  set  apart  for  this 

'  Hx'!,  aonns  ;  xarttx'-",  insonare  aliquid  auribus  alterius,  vel 
inslituere  viva  voce,  vel  initiarc  prcecejitis  artis.  Inde  xiiTti;xi^tn, 
rudimenta  religionia  docere. 


37* 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


particular  duty  to  catechise,  called  x.a.rriyjaTa},  cate- 
chisers,  and  all  th.it  were  aJmitted  to  tbe  church  were 
from  time  to  time  catechised,  and  instructed  in  the 
principles  of  Christian  religion,  who,  from  the  time  of 
their  entrance  into  the  church,  till  they  were  judged 
fit  to  partake  of  the  sacrament,  were  called  rATriyjiToi, 
x.uTri-/ojlJ.i'oi,  catechised,  or  disciples  of  the  catcehisers. 

Many  of  the  ancient  councils'  have  made  sundry 
decrees  for  catechising.  And  many  of  the  ancient 
fathers'  have  made  treatises  thereabouts. 

Weighty  reasons  may  be  given  for  the  necessity  of 
catechising. 

1.  By  catechising,  a  good  and  sure  foundation  is 
laid.  Now,  it  is  necessary  that  in  all  buildings  a  good 
foundation  be  laid,  lest  for  want  of  it  the  building  come 
to  ruin.  Mat.  vii.  26,  27. 

2.  By  catechising,  people  are  by  degrees  made  cap- 
able of  deeper  mysteries,  as  children  by  learning 
letters  and  syllables,  and  to  spell  them,  are  brought 
on  to  read  distinctly.  The  most  intelligent  hearers 
are  such  as  have  been  well  instructed  in  the  principles 
of  religion. 

3.  By  catechising,  such  as  profess  the  faith  are  en- 
abled to  '  render  a  reason  of  the  hope  that  is  in  them,' 
as  is  required,  1  Peter  iii.  15.  For  a  catechism  well 
compiled,  contains  the  sum  and  substance  of  all  that 
a  Christian  is  to  believe. 

4.  By  catechising,  pastors  may  know  their  people's 
capacity  and  understanding,  and  this  is  requisite  in 
two  respects  :  1 ,  that  he  may  know  the  better  whom 
to  admit  to  the  Lord's  table  ;  2,  that  he  may  the 
better  discern  how  to  order  his  preaching,  both  for 
matter  and  manner. 

5.  The  fruits  of  catechising  have  ever  been  observed 
to  be  many  and  gre.it.  Thereby  have  families  been 
made  seminaries  for  the  church.  Catechising  was  one 
of  the  most  effectual  ordinary  means  of  drawing  pagans 
to  embrace  the  Christian  faith.  The  fruit  which 
Julian  the  apostate  obseiTed  to  arise  from  instructing 
children  in  the  principles  of  Chiistinnit}',  made  hira 
put  down  all  places  that  were  used  to  that  end.  It 
liath  ever  been  observed,  that  in  this  latter  spring  of 
the  gospel,  tbe  use  of  catechising  hath  been  an  especial 
means  of  drawing  people  from  the  darkness  of  popery 
to  the  light  of  the  go.fpel.  For  every  reformed  church 
hath  her  catechism,  whereby  multitudes  have  been  so 
grounded  in  the  true  religion,  as  nothing  could  draw 
them  from  the  same.  Hereupon  papists,  by  decree  of 
their  council  at  Trent,*  were  moved  to  compile  a 
catechism  of  the  principles  of  their  religion. 

If  the  question  be  demanded  wherein  the  difference 
lieth  betwixt  catechising  and  preaching,  I  answer,  in 
these  particulars  especially  : 

'  Conci.  Neocass.  Cnn.  6  and  7 ;  Concil.  Iber.  2  Concil. 
Bra.  Can.  1  ;  4  Concil.  Tolot.  Can.  24. 

'  Clem.  Alex  Pjedag. ;  Orig.  xiji  <«e;t*"  i  Cyril.  Ilieros. 
Mystor;  Aug.  Enchir.  etde  Symbol,  ad  Catech.;  Fulgent,  do 
fide  ;  Theodoret.  Epitom.    Lactant.  Instil. 

•  Concil  Trident.  Seas.  ult.  sub  I'io  iv.  Dccrot.  19. 


1.  By  catechising,  a  foundation  is  laid,  Heb.  vi.  1. 
By  preaching,  the  building  is  farther  reared  up,  beauti- 
fied, and  perfected. 

2.  By  catechising,  many  and  large  points  are  con- 
tracted into  brief  sums,  as  in  the  ten  commandments, 
creed,  and  Lord's^prayer.  By  preaching,  sundry  points 
are  amplified,  enlarged,  and  sundry  ways  applied. 

3.  By  catechising,  weak  and  ignorant  ones  are  fed, 
as  with  milk.  By  preaching,  the  strong  are  further 
nourished  with  strong  meat.  For  in  catechising  the 
most  necessary  principles  are  plainly  laid  down  ;  but 
in  preaching  all  sorts  of  points,  the  diflScult  as  well  as 
easy,  use  to  be  handled  ;  yea,  and  contrary  errors 
refuted. 

4.  By  catechising,  a  particular  account  is  taken  of 
the  learners,  which  is  not  so  done  by  preaching.  For 
catechising  is  by  question  and  an.swer,  so  as  the  cate- 
chised give  an  account  of  their  proficiency ;  but 
preaching  is  only  by  a  minister's  declaring  his  mind. 

5.  Catechising  is  for  such  as  are  newly  entered  into 
the  church,  and  that  for  a  time,  till  they  may  be  fitted 
for  the  sacrament.  But  preaching  is  for  all  of  all  sorts, 
so  long  as  they  live.  For  though  a  man  had  all  know- 
ledge, yet  is  preaching  requisite  to  work  upon  their 
affections,  and  to  bring  to  their  mind  and  memory 
such  things  as  they  know.  Pre.iching  is  profitable  to 
all  those  uses  that  are  mentioned,  2  Tim.  iii.  16. 

Hereby  it  is  evident  that  catechising  is  to  be  used 
as  well  as  preaching.     In  this  respect, 

1.  They  who  are  in  authority  to  order  church  affairs, 
ought  to  make  orders  and  laws  for  catechising,  and  be 
careful  to  see  them  put  in  execution. 

2.  Ministers  who  have  the  charge  of  souls  com- 
mitted unto  them,  must  be  conscionable  in  laying  this 
foundation  where  they  see  just  cause.  Though  they 
be  learned,  yet  they  need  not  be  ashamed  thereof.  It 
is  no  shame  to  lay  a  foundation,  but  a  great  shame  to 
build  without  a  foundation. 

8.  Parents  and  governors  of  families  are  especially 
to  be  conscionable  in  catechising  their  families.  This 
is  intended,  Deut.  vi.  7,  and  commended  by  God 
himself  in  Abraham,  Gen.  xviii.  19.  This  would  be 
a  great  help  to  the  public  ministry  of  the  word.  If 
in  families  milk  were  frequently  and  seasonably  given, 
then  might  more  strong  meat  be  ministered  unto  them 
in  public  churches. 

4.  Such  as  are  ignorant  ought  to  suffer  this  foun- 
datiou  to  bo  laid  in  their  souls,  and  not  think  much 
to  be  catechised,  that  so  they  may  better  profit  by  the 
public  ministry  of  the  word. 

Sec.  65.  Of  fimunding principles  of  reliii'ion  on  God'n 
word._ 

The  addition  of  these  words,  oracles  of  God,  giveth 
proof  that  the  principles  which  are  taught  in  cate- 
chisms ought  to  bo  grounded  on  God 's  word.  Such 
wore  the  principles  in  which  these  Hebrews  were  in- 
structed.    To  this  purpose  this  advice  was  given,  '  If 


Ver.  13.] 


GOUGE  ON  HEBREWS. 


any  man  speak,  let  him  speak  as  the  oracles  of  God,' 

I  Peter  iv.  11.  In  this  sense,  catechistical  points  are 
styled  '  the  principles  of  the  doctrine  of  Christ,'  Heb. 
vi.  1. 

These  only  are  sound,  2  Tim.  i.  13,  or  wholesome 
words,  '  even  the  words  of  our  Lord  Jesus  Christ,  and 
the  doctrine  which  is  according  to  gedhness,'  1  Tim. 
vi.  3. 

1.  This  giveth  a  good  direction  to  such  as  frame 
catechisms,  that  they  be  sure  to  have  good  warrant  out 
of  God's  word  for  every  principle  that  they  set  down. 
It  will  be  useful  in  this  respect,  to  quote  the  scriptures 
on  which  their  principles  are  grounded  in  the  margin. 

2.  This  is  a  forcible  motive  to  those  that  have  such 
catechisms  as  may  justly  be  styled, '  the  first  principles 
of  the  oracles  of  God,'  conscionably  to  use  them. 
Ministers,  governors  of  families,  parents,  tutors,  school- 
masters, and  others  that  have  the  charge  of  souls,  ought 
to  be  more  conscionable  in  instracting  such  as  are  un- 
der them,  because  they  are  the  oracles  of  God,  wherein 
they  do  instruct  them,  and  learners  in  that  respect 
ought  to  be  the  more  diligent  in  learning  them. 

Sec.  G6.   Of  instructing  accoydinr/  to  learners   ahiUty. 

The  apostle,  the  more  to  aggravate  the  fore-mentioned 
fault,  setteth  it  out  in  a  familiar  comparison,  taken 
from  those  that  are  fit  to  be  fed  with  milk  or  strong 
meat. 

Milk,  ydXa,  is  a  food  of  light  digestion,  fit  for  weak 
stomachs,  such  as  children  have. 

Strong  meat,  ar-j=a  'r^ofiri,  as  bread,  mutton,  beef, 
and  such  like,  is  fit  for  strong  stomachs,  such  as  they 
have  who  are  somewhat  grown  in  years. 

The  foresaid  first  principles  are  resembled  to  milk, 
and  deeper  mysteries  to  strong  meat. 

By  affirming  that  they  had  need  of  milk,  he  giveth 
them  to  understand  that  he  could  no  otherwise  account 
of  them  than  of  children. 

He  doth  not  simply  say  they  had  need,  but  yiyovari, 
'  ye  are  become  such  as  have  need.'  Hereby  he  im- 
plieth  that  God  had  afl'orded  them  sufficient  means  to 
be  as  strong  men,  but  they  had  made  themselves  to 
bo  as  children.     Thus  this  word  is  used  James  ii.  4, 

II  ;  yea,  this  very  word  is  used  in  the  verse  before 
this  text,  but  thus  translated,  ye  are.  It  implieth  that 
the  fault  was  in  themselves  ;  they  brought  upon  them- 
selves that  unfitness  to  be  fed  with  strong  meat. 

This  negative,  xal  ov  eneiag  r^ofl^g,  and  not  of  strong 
meat,  is  to  be  taken  comparatively,  as  if  he  had  said. 
Ye  have  need  of  milk  rather  than  of  strong  meat ;  or 
else  the  word  need  must  be  taken  for  fit  or  meet,  thus : 
Ye  are  such  as  milk,  not  strong  meat,  is  fit  for  ;  such 
as  may  be  fit  to  have  the  principles  of  a  catechism  de- 
livered to  you,  but  not  (or  rather  than)  deep  doctrines 
of  divinity.  That  this  is  his  meaning  is  clear  by 
his  own  exposition  of  this  phrase  in  the  two  next 
verses. 

By  this  comparison,  it  appears  that  God's  word  is 


to  be  dispensed  according  to  hearers'  capacities.     See 
Sac.  62. 

The  end  of  dispensing  God's  word  is  to  edify, 
1  Cor.  xiv.  12,  2C  ;  but  this  is  the  readiest  way  to 
edify  people.  Children  best  thrive  with  milk,  and 
grown  men  with  strong  meat.  Wise  schoolmasters 
will  observe  the  capacities  of  theii-  scholars,  and 
answerably  instruct  them.  Should  not  ministers 
much  more  ? 

1.  Contrary  to  this  direction  is  an  affectation  of 
strong  lines,  as  obscure  preaching  is  called.  Many 
so  preach  as  none  can  understand  them  :  it  is  well  if 
they  can  understand  themselves.  Such  were  as  good 
ba  silent ;  for  as  good  never  a  whit  as  never  the  better. 
They  think  they  shall  be  accounted  deep  scholars,  but 
then  it  must  be  by  such  as  know  not  what  a  scholar  is. 

2.  They  transgi-ess  the  foi'esaid  direction  who  put 
no  difference  betwixt  auditors  and  places,  but  preach 
the  same  things  in  populous  assembhes  and  country 
villages,  that  they  do  in  universities  or  assembhes  of 
divines,  stuffing  their  sermons  with  unknown  tongues, 
human  testimonies,  obscure  comparisons,  and  curious 
school  points,  as  if  the  doctrine  of  the  sacred  Scrip- 
ture were  too  plain. 

3.  It  will  be  the  wisdom  of  ministers  to  distinguish 
betwixt  persons  and  places,  and  carefully  to  observe 
what  may  be  fitted  for  them  with  whom  they  have  in 
present  to  do,  especially  for  the  meaner  sort.  It  is 
laetter  in  this  case  to  stoop  too  low  than  to  soar  too 
high.  It  is  better  to  feed  men  with  milk  than  to 
choke  children  with  strong  meat.  '  Mind  not  high 
things,  but  condescend  to  men  of  low  estate,'  Horn, 
xii.  1 6.  Note  Paul's  example  in  this  case,  1  Cor.  xiv. 
18,  19. 

Sec.  67.   Of  blaming  every  one  that  deserreth  blame. 

Ver.  13.  For  every  one  that  useth  milk  is  unshilful 
in  the  toord  of  righteousness  ;  for  he  is  a  babe. 

The  apostle,  to  demonstrate  the  equity  of  his  re- 
proof, amplifieth  his  former  comparison  in  this  and 
the  other  verse  following,  and  sheweth  what  a  dis- 
grace it  is  to  stand  always  in  need  of  milk,  ver.  13, 
and  what  a  benefit  it  is  to  be  capable  of  strong  meat, 
ver.  14. 

The  causal  particle  yd^,  for,  implieth  a  confirmation 
of  that  which  went  before,  namely,  that  it  is  a  shame 
to  be  so  ignorant  as  to  stand  in  need  of  learning  the 
first  principles  of  religion,  in  that  he  must  needs  be 
unskilful  in  the  word  of  righteousness. 

This  point  is  set  down  in  general  terms  thus  : 
'  Every  one  that  useth  milk,'  &c. 

This  general  expression  va:,  every  one,  compi'iseth 
all  of  all  sorts,  as  magistrates,  ministers,  parents,  other 
governors,  and  such  as  are  under  them  ;  and  also 
statesmen,  honourable,  wealthy,  agel  persons,  male 
and  female  professors  and  other  sorts. 

Of  the  meaning  of  the  Greek  word  o  inriyjai,  trans- 
lated xiscth,  sec  Chap.  ii.  14,  Sjc.  139. 


376 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


Here  it  is  taken  for  the  need  wherein  one  standeth 
of  milk,  that  is,  of  being  instructed  in  the  first  prin- 
ciples. Now,  no  outward  estate  or  condition  can  ex- 
cuse such  an  one,  or  exempt  him  from  bhime,  espe- 
cially after  long  teaching.  Head  the  prophets'  reproofs 
of  such,  and  you  shall  find  that  they  spared  none,  nor 
princes,  nor  priests,  nor  prophets,  nor  people. 

God  is  the  master  of  all,  all  are  his  scholars  ;  his 
instructions  are  given  to  all,  all  are  bound  to  learu 
them  ;  with  whom  is  no  respect  of  persons,  to  him 
king  and  beggar  are  alike. 

How  great  is  their  folly  who,  to  excuse  themselves, 
put  the  blame  on  others  !  Poor  and  mean  men  will 
say.  It  is  a  shame  for  rich  and  great  men  to  bo  igno- 
rant. These  again  will  lay  the  blame  upon  the  meaner 
sort,  as  if  they  had  more  leisure  to  attend  upon  the 
means  of  knowledge.  So  others  in  other  cases,  one 
puts  oif  to  the  other.  Again,  men  of  gi-eat  place, 
much  wealth,  and  many  years,  think  they  have  a  pro- 
tection ;  and  that,  though  they  be  ignorant,  yet  they 
ought  not  to  be  accounted  or  called  babes. 

For  our  parts,  let  us  every  one  apply  that  which  is 
here  said  by  the  apostle  to  ourselves,  and,  if  we  de- 
serve the  blame,  lay  it  upon  our  own  souls,  that  we 
may  be  humbled  and  moved  to  redress  that  wherein 
we  have  formerly  failed. 

Sec  G8.  Of  dulness  from  want  of  exercise  in  God's 
word. 

The  disgrace  and  damage  of  the  fore-named  igno- 
rant persons  is  thus  expressed,  unskilful  in  the  tiord  of 
righteousness. 

The  Greek  word  a-s:^oc,  translated  unskilful,  is  a 
compound.  The  simple  noun^rErja,  conalus,  e.rperimeu- 
tuw,  signifieth  endeavour  or  experience.  The  pre- 
position (a)  being  privative,  implieth  want  of  expe- 
rience.' He  is  as  one  that  hath  seldom  heard,  or  at 
least  little  heeded,  the  word.  Ho  hath  not  exercised 
himself  therein  ;  he  hath  learned  no  skill  thereby. 

The  apostle,  by  this  phrase,  pointeth  at  two  points  : 

1.  Dulness  in  hearing  argueth  want  of  exercise 
and  experience  in  God's  word. 

2.  Such  dulness  makes  men  unable  to  use  God's 
word  aright. 

Concerning  the  former,  exercise  in  any  art  and 
science  makoth  the  mysteries  of  it  easy  and  familiar 
to  a  man,  as  is  evident  by  daily  experience. 

But  among  and  above  all  other  sciences,  God's  word 
hath  an  inward,  quickening  virtue,  whereby  it  sharpen- 
eth  the  wit  of  the  most  simple  that  exercise  themselves 
therein,  Prov.  i.  4.  It  is  therefore  called  quick  and 
powerful,  Heb.  iv.  12.  David  thereby  was  '  made 
wiser  than  his  enemies,  than  all  his  teachers,  than  the 
ancient,'  Ps.  cxix.  98-100. 

Concerning  the  second  point,  that  dulness  in  hear- 
ing makes  men  unable  to  use  God's  word  aright.    This 


also  may  be  confirmed  by  experience,  as  the  former  ; 
I  for  he  that  is  not  his  craft's  master  can  do  no  good  in 
that  science  which  he  doth  profess. 

Some  do  here  object  that  many  who  read  and  hear 
much,  still  remain  dull  and  uncapable  of  the  mysteries 
of  the  word,  being  '  ever  learning,  and  never  able  to 
come  to  the  knowledge  of  the  truth,'  2  Tim.  iii.  7. 

Ans.  I  may  say  of  such  as  is  said  of  many  that  pray, 
James  iv.  3,  '  They  ask  amiss.'  They  are  like  the 
grounds  on  which  corn  was  sown,  and  yet  brought 
forth  no  fruit ;  they  either  understand  not  the  word, 
or  sutler  it  not  to  take  root  in  them,  or,  with  the  cares 
of  this  world,  choke  it,  Mat.  xiii.  19,  &c. 

1.  This  may  be  a  matter  of  trial,  whereby  it  may 
be  known  who  have  exercised  themselves  aright  in  the 
word,  namely,  they  who  understand  the  word,  and  are 
capable  of  the  doctrines  that  are  raised  out  of  it ;  who 
can  try  the  spirits,  1  John  iv.  1  ;  who  can  discern 
'  such  as  make  divisions,  contrary  to  wholesome  doc- 
trine,' Kom.  xvi.  17;  who  are  not  'as  children  carried 
about  with  every  wind  of  doctrine,'  Eph.  v.  14  ;  who 
are  '  established  with  grace,'  Heb.  xiii.  9. 

2.  This  manifesteth  the  great  wTong  that  many  do 
to  themselves  by  slothfulness  and  dulness  in  hearing : 
they  make  that  word  which  is  in  every  respect  profit- 
able to  be  useless  unto  them  ;  they  can  have  no  skill 
therein. 

Sec.  69.    Of  the  word  of  righteousneas. 

The  word  that  is  useless  to  dull  hearers  is  styled 
the  word  of  righteousness.'  Hereby  is  meant  the  word 
of  God,  and  that  both  as  it  is  written  and  preached. 
This  is  it  that  is  said  to  be  '  righteous  altogether," 
Ps.  xix.  9. 

Thus  it  is  in  four  especial  respects : 

1.  In  regard  of  the  author  thereof,  who  saith,  '  All 
the  words  of  my  mouth  are  in  righteousness,'  Prov. 
vii.  8. 

2.  In  regard  to  the  matter  contained  therein,  which 
is  all  manner  of  righteousness.  It  declareth  all  the 
parts  of  righteousness,  and  how  a  man  may  be  made 
righteous. 

S.  In  regard  of  the  end  for  which  it  was  written 
and  given  to  men,  which  was  to  make  them  right- 
eous. '  It  is  profitable  for  instruction  in  righteousness, 
that  the  man  of  God  may  be  made  perfect, -thoroughly 
furnished  unto  all  good  works,'  2  Tim.  iii.  IG,  17. 

•1.  In  regard  of  the  efl'ect,  it  doth  indeed  make  a 
man  righteous  ;  for  it  worketh  faith,  whereby  he  la^veth 
hold  on  Christ's  righteousness,  llom.  x.  17,  and  also 
repentance,  which  maketh  a  man  walk  in  the  way  of 
righteousness.  The  word  is  it  whereby  men  come  to 
bo  justified  and  sanctified,  and  to  grow  up  in  sancti- 
lication,  till  by  degrees  he  come  to  be  perfected,  Eph. 
V.  26  ;  James  i.  18  ;  John  xvii.  17. 

1.  This  much  aggravateth  their  fault  who  do  not 

■  Of  righteousness,  see  Chap.  i.  9,  Sec.  114,  and  Chap.  vi. 
10,  Sec.  01. 


Ver.  13.] 


GOUGE  ON  HEDKEWS. 


377 


exercise  themselves  in  this  word,  but  are  unskilful 
therein.  It  is  the  word  of  righteousness  which  they 
neglect. 

2.  How  should  this  stir  us  up  to  give  the  more 
earnest  heed  to  this  word.  What  almost  can  more 
stir  us  up '?  Hereby  we  shall  be  directed  to  put  on 
the  breastplate  of  righteousness,  Eph.  vi.  14. 

3.  How  do  they  pervert  this  word,  who  thereby  pre- 
tend to  justify  error,  falsehood,  impiety,  or  iniriuity  ? 

Sec.  70.  0/  children,  tvhereui  it  is  a  grace  or  dis- 
grace to  be  like  them. 

The  apostle,  in  following  the  metaphor  of  using  milk, 
addeth  this  reason,  for  he  is  a  babe.  Babes  must  be 
fed  with  milk. 

The  Greek  word,  vrimoi,  quasi  vri  iliruv,  translated 
babe,  according  to  the  notation  of  it,  signifieth  one 
that  cannot  speak.  To  this  pui-pose  saith  the  prophet, 
'  I  cannot  speak,  for  I  am  a  child,'  Jer.  i.  6. 

An  infant  in  Latin '  hath  also  the  same  notation. 
He  is  not  able  to  give  an  account  of  his  faith. 

This  title  child  or  babe  is  a  word  of  disgrace  to  one 
grown  in  years.  The  apostle  doth  here  use  it  for  a 
further  aggravation  of  the  fore-mentioned  fault  of  being 
dull  in  heariog. 

Quest.  How  can  that  be  a  matter  of  reproach  which 
is  required  of  us ;  for  we  are  commanded,  '  as  new- 
born babes  to  desire  the  sincere  milk  of  the  word,' 
1  Peter  ii.  2,  and  to  be  as  children,  Mat.  xviii.  8. 

Ans.  The  same  thing  in  diverse  respects  may  be 
diverse,  and  accordingly  in  one  respect  be  praise- 
worthy, and  in  another  respect  blameworthy.  Christ 
and  righteous  ones  in  courage  are  resembled  to  a 
lion.  Rev.  v.  5  ;  Prov.  xxviii.  1 .  Satan  also  and 
wicked  ones  in  cruelty,  1  Peter,  v.  8  ;  Ps.  x.  9. 
Christ  in  his  sudden  coming  is  resembled  to  a  thief. 
Rev.  xvi.  15,  and  false  teachers  in  deceit,  John  x.  8. 
Christians  in  prudence  are  resembled  to  a  serpent, 
Mat.  X.  16,  and  wicked  ones  in  venom  or  poison,  Ps. 
Iviii.  4.  Man's  regenerate  part  in  softness  is  resembled 
to  flesh,  Ezek.  xi.  19,  and  the  nnregonerate  part  in 
corruption,  John  iii.  6.  The  things  of  the  kingdom 
of  God  in  communicating  their  good  savour  are  re- 
sembled to  leaven.  Mat.  xiii.  S3,  and  false  doctrine  in 
infecting.  Mat.  xvi.  6. 

To  apply  this  to  the  point  in  hand ;  there  are  sundry 
respects  wherein  it  is  commendable  to  be  as  a  child  or 
babe,  and  other  respects  wherein  it  is  discommendable. 

The  former  respects  are  these  : 

1.  Simplicity,  honesty,  plainness,  truth.  These 
graces  are  implied  to  be  in  children,  Isa.  xi.  8.  We 
have  a  proverb  that  Children  will  tell  truth. 

2.  Humility  and  meekness.  Herein  doth  Christ 
set  forth  children  as  a  pattern.  Mat.  xviii.  4.  So  doth 
the  psalmist,  Ps.  cxxxi.  2.  By  experience  we  see  that 
a  great  man's  child  scorns  not  to  play  with  the  child 
of  a  mean  man. 

'  lufans,  qui  fari  non  potest. 


from  rancour,  malice,  envy,  and  such 
like  violent  and  evil  passions,  1  Cor.  xiv.  20. 

4.  Desire  of  milk,  whereby  they  are  nourished.  A 
child  is  seldom  quiet  without  the  breast  milk ;  that 
quickly  quiets  it.  Herein  we  are  exhorted  to  be  like 
them,  1  Peter  ii.  2. 

5.  Growing  and  increasing,  1  Peter,  ii.  2.  Child- 
hood is  a  growing  age.  When  men  come  to  man-age, 
they  use  to  stand  at  a  stay. 

6.  Taking  notice  of  their  parents,  and  depending 
on  them.  Lambs,  calves,  and  other  young  ones  know 
their  own  dams,  and  will  quickly  find  them  out  in  a 
great  flock  or  herd.  The  prophet  sheweth  that  the  os 
and  ass,  the  most  brutish  of  brutes,  know  where  they 
are  fed,  Isa.  i.  3.  '  Your  heavenly  Father  knoweth 
that  you  have  need  of  these  and  these  things,'  Mat.  vi. 
31.     Will  you  not  then  depend  on  him  ? 

7.  Subjection  to  their  parents'  will,  which  is  a  law 
to  children,  1  Peter  i.  14,  and  seeking  their  parents' 
honour,  Mai.  i.  6.  Chi-ist  hath  made  himself  a  pattern 
herein,  Luke  ii.  51. 

8.  Care  to  imitate  their  parents,  and  seeking  to  be 
like  them,  John  viii.  39;  Rom.  iv.  12;  1  Peter  i. 
IG,  17  ;  Eph.  V.  1  ;  Mat.  v.  48. 

9.  Retaining  a  childlike  afl'ection  to  their  parents, 
and  reverencing  them,  though  they  correct  them,  Heb. 
xii.  9. 

10.  Returning  to  them  after  they  have  ofiended 
them,  Luke  xv.  18.  That  afl'ection  which  a  child  con- 
ceiveth  to  be  in  his  parents  towards  him  will  be  in 
him  towards  his  parents. 

The  respects  wherein  it  is  discommendable  and  dis- 
graceful to  be  as  children  are  such  as  these. 

1.  Ignorance  and  want  of  capacity,  1  Cor.  xiv.  20. 

2.  Vanity  and  delighting  in  toys,  as  painted  pears, 
rattles,  and  such  like  :  '  When  I  became  a  man,  I  put 
away  childish  things,'  xa.rfi^yrix.a  to.  tou  vrj'ziou,  1  Cor. 
xiii.  11. 

8.  Levity,  inconstancy,  Eph.  iv.  14.  We  say  of  a 
child,  that  it  is  won  with  a  nut,  and  lost  with  a  shell. 

4.  Disability  to  manage  weighty  affairs,  Eccles.  x. 
16,  Isa.  iii.  4.  Jer.  i.  6. 

5.  Non-proficiency  and  a  small  measure  of  know- 
ledge, faith,  and  other  graces.  In  this  respect  children 
are  here  opposed  to  men  well-grown,  and  babes  are 
counted  carnal,  and  opposed  to  such  as  are  spiritual. 
This  last  respect  is  here  especially  meant. 

See.  71.   0/the  disgrace  of  old  babes. 

The  apostle  here  useth  this  metaphor  of  babes  in 
the  worst  part  as  a  matter  of  disgrace,  because  after 
sufiicient  means  to  have  made  them  strong  men,  they 
remained  as  babes  ;  for  thoy  who,  being  long  trained 
up  under  the  gospel,  gi'ow  not  thereby  in  knowledge, 
may  well  be  accounted  babes,  or  young  novices,  or 
fi-esh  men  (as  they  say  in  schools),  or  nibs,  or  pages. 
The  apostle  calls  them  not  only  babes,  but  also  carnal, 
1  Cor.  iii.  1. 


378 


GOUGE  ON  HEBREWS. 


[Chap.  V. 


It  is  not  timo  and  means  which  bringoth  trae  honour, 
and  makes  men  highly  to  bo  accounted  of,  but  a  good 
use  of  that  time  and  moans,  and  progress  and  pro- 
ficiency answerable  thereunto. 

Without  these,  long  standing  and  much  means  are 
but  a  repro.ach.  In  schools  such  aa  one  is  counted  a 
dunce.  As  the  bodies  of  men  have  their  degrees  of 
growth,  so  their  spirits. 

It  is  growth  in  knowlolge  and  grace,  and  ripeness 
of  understanding,  that  makes  a  Christian  to  be  ac- 
counted strong  and  spiritual. 

Among  other  motives  to  provoke  every  hearer  to 
improve,  to  the  best  advantage  that  he  can,  the  time 
and  moans  which  God  doth  atJ'ord  to  him,  this  is  one, 
to  avoid  the  reproach  of  an  old  babe. 

These  two  epithets,  old  and  babe,  do  not  well  agi-ee. 
Oldnoss  or  antiquity  is  a  matter  of  glory  and  dignity  ; 
the  younger  are  to  reverence  them.  But  for  old  per- 
sons to  be  children  or  babos,  doth  not  only  take  away 
their  honour,  but  also  bring  a  reproach  upon  them. 
A  young  babe  is  no  disgrace,  but  an  old  babe  is. 

The  philosopher'  observed  this  to  be  a  matter  of 
infamy,  and  he  puts  no  more  dilTerenco  betwixt  a  child 
in  years  than  in  understanding. 

1.  The  babes  of  whom  wo  speak  may  happily  be 
deprived  of  such  means  as  they  shall  never  get  again. 

2.  They  may  be  made  more  uncapable  of  receiving 
benefit  by  such  means. 

3.  Upon  conceit,  that  it  is  a  shame  for  them  to  be 
instructed  in  the  first  principles,  they  may  reject  those 
means. 

4.  Their  ignorance  may  not  be  suspected,  and  there- 
upon means  not  afforded  to  them. 

Thus  we  see  what  a  disgi'ace  and  damage  it  is  to  be 
an  old  babe  ;  yet  what  congregation  is  there  wherein 
there  be  not  many  such  ? 

Some  lay  the  blame  hereof  upon  their  minister  ;  and 
I  cannot  deny  but  that  thero  may  bo  a  fault  in  some 
ministers,  by  not  attending  their  flock  as  they  should  ; 
yet  that  doth  not  wholly  excuse  the  dull  hearer,  Ezek. 
iii.  18. 

But  the  fault  is  not  in  every  minister  ;  witness  the 
ministers  whom  God  aflforded  to  these  Hebrews. 
Where  there  have  been  the  best  ministers,  most  pain- 
ful, most  faithful,  yea,  and  prudent  also  in  bringing 
forth  both  milk  and  strong  meat,  and  that  in  due 
season,  there  have  been  old  babes. 

Sec.  72.  ()/  men  of  fall  age,  to  w/iom  gtroiii/  meal 
helongelh. 

Ver.  14.  Bat  strong  meat  belongctk  to  them  that  are 
of  full  age,  even  those  who  by  reason  of  me  hme  their 
senses  exercised  to  discern  both  good  and  evil. 

As  the  damage  of  non -proficiency  in  Christ's  school 
was  set  down  iu  the  former  verse,  so  here  the  advan- 
tage of  good  proficiency. 

The  conjunction  of  opposition  di,  but,  showeth  that 
'  Aristot.  Ethic.  Nioom.,  lib.  i.  cap.  i. 


a  different,  yea,  and  a  contrary  matter  is  here  added ; 
for  contraries  laid  together  do  each  of  them  appear 
more  fully  in  their  own  colours.  On  this  gi'ound  the 
wise  man  doth  frequently  oppose  contraries,  Prov.  x. 
1,  2,  &c. 

Strong  meat  is  here  opposed  to  milk,  not  as  directly 
contrary  thereunto,  but  differing  in  some  circum- 
stances ;  for  the  same  matter  miy  be  milk  and  strong 
meat :  milk,  in  the  plain  and  easy  manner  of  deliver- 
ing it ;  strong  meat,  in  collecting  deep  and  profound 
mysteries  out  of  it.  As,  to  shew  that  there  is  a  God, 
and  but  one  G-od,  yet  distinguished  into  three  persons, 
may  be  milk  ;  but  to  shew  how  the  persons  are  dis- 
tinguished, by  inward  operations  in  relation  to  them- 
selves, and  by  outward  operations  in  reference  to 
creatures,  may  prove  strong  meat.  So  to  declare  that 
Jesus  Christ  is  both  God  and  man,  and  our  Saviour, 
may  be  milk ;  but  distinctly  to  demonstrate  what 
works  are  proper  to  each  nature,  and  what  are  works 
of  authority,  what  works  of  ministry,  may  be  strong 
meat.  They  are  not  curious  school-points,  nor  philo- 
sophical discourses,  nor  rhetorical  affectations,  which 
the  apostle  counteth  strong  meat ;  for  such  he  pro- 
testeth  against,  1  Cor.  ii.  G  ;  Col.  ii.  8,  but  great  and 
deep  mysteries  of  the  word,  especially  such  as  are  not 
in  direct  terms  expressed  iu  the  word  ;  but  such  as  by 
just  and  necessary  consequence  are  drawn  out  of  the 
same,  whereof  we  have  an  instance,  Heb.  vii.  3. 

The  persons  for  whom  strong  meat  is  are  said  to  be 
of  full  age,  or  as  it  is  in  the  Greek,  nXiluv,  perfect. 

A  person  is  said  to  be  perfect  two  ways  : 

1.  Simply ;  when  he  is  so  complete  as  nothing 
more,  in  that  kind  wherein  he  is  said  to  be  perfect, 
need  to  be  added.  Thus  is  the  word  used  in  this 
phrase,  '  unto  a  perfect  man,'  Eph.  iv.  13  ;  and  in 
this,  '  that  we  may  present  every  man  perfect,"  Col. 
i.  28. 

2.  Comparatively  ;  in  reference  to  such  as  have  not 
attained  to  such  a  degree  as  they  who  are  accounted 
perfect  have. 

Thus  saith  the  apostle,  '  We  speak  wisdom  among 
them  that  are  perfect,'  1  Cor.  ii.  6  ;  and,  '  Let  us,  aa 
mauy  as  bo  perfect,  be  thus  minded,'  Philip,  iii.  15. 

Here  it  is  comparatively  taken,  in  refereuce  to  babes ; 
so  as  it  implieth  grown  men,  such  as  have  well  pro- 
fited by  the  word,  and  attained  to  a  great  measure  of 
kno  IV lodge  aud  grace.  When  any  are  p.ast  childhood 
and  youth,  we  say  he  is  adnltus,  '  of  age.'  In  this 
respect  our  English  translateth  the  word  perfect  thus, 
of  full  age.  Non-age  and  full  age  are  opposites  ;  yet 
lie  that  is  coimted  to  be  of  full  age  may  further  grow 
both  iu  3'ears  and  stature.  Therefore  no  absolute 
perfection  can  be  here  meant,  nor  such  a  state  as 
should  make  men  cease  to  learn  ;  for  whilst  wo  live 
iu  this  world,  we  know  but  in  part,  1  Cor.  xiii.  9. 
In  this  sense  this  very  word  is  translated  men,  in  op- 
position to  children,  thus  :  '  Be  not  children  in  under- 
standuig,  but  in  understanding  be  WXtio/,  men.' 


Ver.  U.] 


GOUGE  ON  HEBREWS. 


379 


The  right  that  these  persons  have  to  strong  meat, 
is  in  our  English  thus  expressed,  helongelh  to  them, 
&c.  In  the  Greek,  this  right  is  comprised  under  the 
genitive  case,  thus,  nkiluv  Un,  is  of  the  perfect ;  or, 
is  of  them  that  are  of  full  aije. 

Thus  Christ  styleth  the  bread  that  belongeth  to  chil- 
dren 'children's  bread,'  or  'the  bread  of  children,'  rh 
a^roii  rm  rixvav,  Mat.  sv.  26  :  that  which  is  due  to 
them,  that  whereunto  they  have  a  good  right ;  and 
thus  oar  English  hath  well  expounded  it  in  this  phrase, 
belongeth  to  them. 

Sec.  73.  Of  ministers'  ahilitij  to  preach  the  deep  nii/s- 
teries  of  the  uord. 

In  that  '  strong  meat  belongeth  to  them  that  are  of 
full  age,'  by  just  and  necessary  consequence  it  fol- 
loweth,  that  ministers  mu8t  be  able  to  feed  with 
strong  meat.  They  must  be  able  to  preach  the  deeper 
mysteries  of  the  gospel,  as  well  as  the  easier  principles; 
for  that  which  belongeth  to  any  must  be  given  to  him. 
The  Lord  sets  it  down  as  the  part  of  a  faithful  steward 
to  give  the  household  rh  eiTo/j.ir>iov,  '  their  portion  of 
meat,'  Luke  xii.  42  ;  that  which  in  kind  and  quantity 
belongeth  unto  them.  They  who  are  not  able  them- 
selves to  understand  deep  mysteries,  cannot  reveal 
them  to  others.  A7/((7  dat  quod  non  hubet,  nothing 
gives  that  which  it  hath  not. 

That  a  minister  must  be  able  to  declare  deep  mys- 
teries, is  evident  by  this  qualification  which  the  apostle 
requires  of  him,  didaxriy.h;,  '  apt  to  teach,'  1  Tim.  iii. 
2  ;  and  by  this  duty  of  o^SorofiiTv  rov  Xoyov,  '  rightly 
dividing  the  word.'  The  apostle  takes  his  metaphor 
from  the  priests,  who  divided  the  sacrifice,  and  laid 
every  part  in  order,  according  to  the  prescript  of  the 
law. 

1.  The  conceit  which  many  have  concerning  the 
sufficiency  of  a  minister,  by  this  appears  to  be  a  plain 
deceit,  namely ,  that  it  is  enough  to  have  knowledge  of 
the  principles  of  religion,  if  at  least  he  have  a  free  and 
ready  speech,  and  a  forward  and  zealous  spirit ;  so  as 
he  can  thunder  out  God's  judgments  against  sinners, 
and  pithily  exhort  to  piety  and  virtue.  I  deny  not 
but  that  these  are  needful  and  commendable  ;  but  this 
very  text  sheweth  that  they  are  not  sufficient. 

If  it  be  said  that  they  may  be  sufficient  for  country 
congregations, 

I  answer,  that  it  is  hard  that  there  should  be  a  con- 
gregation of  Christians  whore  no  strong  ones  are.  If 
no  spiritual  growth  were  required  of  Christians,  but 
that  they  might  always  be  babes,  such  might  be  suffi- 
cient ministers.  But  all  ought  to  grow  till  they  come 
to  bo  strong  and  perfect.  Will  any  account  him  a 
sufficient  schoolmaster,  to  train  up  scholars  for  the 
university,  who  himself  can  only  read  ?  Are  not 
ministers  master-builders,  and  shall  it  be  sufficient  for 
them  only  to  work  some  plain  work,  or  to  square  out 
timber  ?  Pharaoh  would  have  '  men  of  activity  to  bo 
rulers  over  his  cattle,'  Gen.  slvii.  C  ;  and  shall  not  | 


choice  men  be  feeders  of  the  Lord's  flock  ?  It  is 
recorded,  as  an  aggravation  of  Jeroboam's  sin,  that 
priests  were  made  of  the  lowest  of  the  people,  1  Kings 
xiii.  33. 

This  then  may  be  an  aggravation  of  the  sin  of  our 
times,  that  prentices,  serving-men,  tradesmen,  and 
others  like  them,  who  have  no  learning,  nor  are  able 
to  give  strong  meat  to  them  that  are  of  full  age,  do 
notwithstanding  usurp  the  ministerial  function. 

2.  Parents  and  others  that  intend  to  have  children, 
or  others  under  them,  to  be  ministers  of  the  word, 
ought  to  take  care  about  training  them  up  in  schools 
and  universities  where  they  may  learn  the  deepest 
mysteries. 

8.  Such  scholars  as  intend  the  mmistry  must  en- 
deavour to  prepare  themselves  thereto  by  arts,  tongues, 
diligent  study,  much  reading,  and  other  helps,  where- 
by they  may  be  enabled  to  give  strong  meat  to  such 
as  are  of  full  age,  2  Tim.  ii.  15. 

4.  They  that  have  the  power  of  ordination  must  be 
careful  that  they  ordain  none  but  such,  1  Tim.  v.  22. 

Sec.  74.   Of  delivering  deep  mysteries  to  fit  auditors. 

That  which  is  directly  intended  in  these  words, 
'  Strong  meat  belongeth  to  them  that  are  of  full  age,' 
is  this :  Where  there  are  fit  auditors,  deep  mysteries 
may,  and  must  be  delivered.  '  We  speak  wisdom 
among  them  that  are  perfect,'  saith  the  apostle,  1  Cor. 
ii.  6.  By  wisdom  he  meaneth  the  mysteries  of  the 
gospel.  That  Paul  did  so,  is  evident  by  this  phrase, 
'  In  which '  (namely,  in  Paul's  epistles)  '  are  some 
things  hard  to  be  understood,'  2  Pet.  iii.  16. 

By  this  means  may  men  grow  more  and  more  in 
knowledge,  '  till  they  come  unto  a  perfect  man,"  Eph. 
iv.  13.  But  so  long  as  here  we  live  we  cannot  attain 
to  that  perfection  ;  therefore  it  is  necessary  that  we 
have  strong  meat  to  bring  us  thereunto. 

It  will  hereupon  be  a  minister's  wisdom  to  be  thor- 
oughly acquainted  with  his  people,  and  to  observe 
the  assembly  where  he  preacheth,  that  he  may  answer- 
ably  order  his  matter.  As  there  may  be  a  fault  in 
delivering  too  deep  points  to  some,  so  also  in  deliver- 
ing too  plain  points  to  others.  There  is  a  mean  be- 
twixt extremes.  Because  our  assemblies  are  mixed 
with  weak  and  strong,  as  occasion  is  ofl'ered,  deep 
mysteries  may  be  opened,  and  controversies  touched, 
and  objections  answered ;  yet  so  conspicuously  as  the 
meanest  may  receive  some  profit. 

Sec.  75.   Of  the  advantage  of  good  proficients. 

That  it  might  be  the  better  known,  who  are  of  full 
age  in  Christ's  family,  the  apostle  describes  them  in 
these  words,  '  Even  those  who  by  reason  of  use,'  &c. 

That  noun'  which  we  translate  use,  the  Latins  trans- 
late huhitum,  and  our  English  thence  taketh  this  word 
habit.  An  liabit,  according  to  the  Greek,  Latin,  and 
English  notation,   siguifieth  an  inward  qualification 

'  i'^f;  ah  ix^i  hahitns  ah  haheo. 


GOUOK  ON  HEBREWS. 


[Chap.  V. 


which  a  man  hath,  or  a  ready  abihty,  or  able  readi- 
ness in  a  man  to  do  this  or  that.  Of  a  scholar  who 
is  prompt  and  ready  on  any  occasion  to  make  verses,  we 
say,  ho  hath  an  habit  of  versifying.    So  in  other  things. 

An  habit  is  ordinarily  gotten  by  diligent  and  frequent 
use  of  that  whereof  he  hath  the  habit ;  thereupon  not 
unfitly  it  is  here  translated  use. 

In  natural  matters,  three  things  are  requisite  for 
attaining  an  habit : 

1.  A  free  inclination  and  disposition  of  a  man's 
nature  to  a  thing. 

2.  Good  instruction  and  teaching,  whereby  nature 
is  helped. 

3.  Much  use  and  exercise,  whereby  life  and  vigour 
is  added  to  the  two  former  ;  namely,  to  nature  and 
instruction. 

Thus  an  habit  is  gotten  by  degrees. 

In  spiritual  matters,  which  are  things  of  the  Spirit 
of  God,  and  supernatural,  there  is  no  natural  inclina- 
tion or  disposition.  Gen.  vi.  5,  John  iii.  G,  Eph.  ii.  1. 
r>y  nature  men  favour  the  things  of  the  flesh,  and  are 
wholly  inclined  thereto.  All  that  disposition  which  is 
in  any  to  spiritual  matters,  is  infused  into  them  by  the 
Holy  Spirit:  'They  that  are  after  the  Spirit,  savour  the 
things  of  the  Spirit,'  llom.  viii.  5. 

The  fore-mentioned  infusion  is  ordinarily  by  the  use 
of  means,  public  and  private,  as  reading  and  hearing 
the  word  preached,  partaking  of  the  sacraments,  holy 
conference,  meditation,  and  prayer.  Hereby  grace 
is  infused  and  increased ;  and  by  much  exercise, 
through  God's  blessing,  an  holy  habit  is  obtained. 

This  habit  being  obtained,  maketh  a  man  able 
readily  to  inform  the  judgment,  resolve  the  conscience, 
and  direct  the  practice  of  men. 

This  habit  makes  men  more  and  more  exercise  the 
means ;  and  as  exercise  causeth  an  habit,  so  an  habit 
puts  on  men  to  exercise  the  more. 

Hereupon  the  apostle  addeth  these  following  words, 
'  have  their  senses  exercised.' 

The  Greek  word  a/ffiJjjrjjs/a,  translated  serises,  pro- 
perly signifieth  those  organs  or  instruments,  wherein 
and  whereby  the  senses  do  exercise  their  several 
faculties,'  as  ears,  eyes,  &c.  Here  metonymically  they 
are  put  for  the  senses  themselves ;  yea,  more  princi- 
pally and  especially  for  the  faculties  of  understanding, 
conceiving,  judging,  and  discerning,  as  the  words  fol- 
lowing do  demonstrate. 

This  eflect  exercised,  in  Greek  yiyu/avaefifva,  is  de- 
rived from  a  root  y-.i/Mtlt;,  that  signifieth  naked.  For 
among  the  Grecians  they  who  strived  to  excel  in 
bodily  exercises  and  games,  did  use  to  strip  themselves 
naked,  that  they  might  bo  the  more  free,  ready,  and 
nimble  to  do  what  they  undertook. 

In  common  use  it  is  taken  for  a  diligent  exercising 
one's  self  to  this  or  that.  Hereby  they  attain  to  an 
ability  to  this  or  that. 

That  whcrcunto  they  are  here  said  to  be  exercised, 
'  Organa  centoria. 


is  thus  expressed,  lo  discern.  The  Greek  word  is  a 
noun,  'jT^b;  didx^idm,  and  implieth  a  judging,  or  putting 
difference  betwixt  things,  as  1  Cor.  xii.  10.  This  doth 
here  set  forth  both  the  end  which  he  who  exerciselh 
himself  aimeth  at,  and  also  the  eflect  that  followeth 
thereupon.  For  by  exercise  ho  is  enabled  to  discern 
and  put  difl'erence  between  things. 

The  general  heads  whereunto  he  referreth  the  things 
to  be  discerned  are  two,  zaXoD  rs  xai  r.azoj,  good  and 
evil.  Under  these  all  contraries  of  like  kind  are  com- 
prised, as  true  and  false,  lawful  and  unlawful,  expe- 
dient and  inexpedient ;  so  as  hereby  is  shewed  the 
benefit  of  that  habit  and  exercise  before-mentioned. 
For  thus  men  are  made  able  to  discern  betwixt  things 
that  difl'er,  and  so  to  resolve  themselves  and  others, 
as  to  choose  the  better,  and  leave  the  worse. 

This  description  is  noted  as  a  reason,  to  shew  why 
strong  meat  belongeth  unto  them  that  are  of  full  rge, 
even  because  they  can  well  use  it,  and  they  can  well 
discern  such  false  glosses,  and  undue  consequences 
drawn  from  deep  mysteries,  as  might  deceive  and 
seduce  babes. 

Thus  it  appears,  that  good  exercising  ourselves  in 
God's  word,  works  such  an  habit  of  knowledge  and 
wisdom,  as  may  make  us  able  readily  to  judge  betwixt 
things  that  differ.  As  a  scholar  exercised  in  versify- 
ing will  readily  distinguish  betwixt  a  true  and  false 
verse,  so  logicians  in  syllogisms,  so  musicians  in  music, 
so  jewellers  in  jewels. 

Thus  they  who  are  well  exercised  in  God's  word 
will  quickly,  in  matters  of  judgment,  discern  what  is 
true  or  false  ;  and  in  matters  of  conscience,  what  law- 
ful or  unlawful,  meet  or  unmeet.  This  is  it  that  the 
apostle  prays  for  in  the  behalf  of  Christians,  Eom. 
xvi.  17,  Philip,  i.  0,  10.  This  is  it  also  whereunto 
they  are  exhorted,  1  Thoss.  v.  21,  1  John  iv.  5. 

1.  There  is  a  latent  virtue  in  God's  word,  which 
worketh  in  and  upon  those  as  exercise  themselves 
therein. 

2.  God's  blessing  doth  accompany  that  divine  ex- 
ercise, and  makes  it  effectual  to  the  foresaid  end. 

Hereby  we  may  gain  assurance  to  ourselves,  and 
give  evidence  to  others,  that  wo  have  been  good  pro- 
ficients in  Christ's  school ;  and  that  we  are  not  babes, 
but  of  full  age. 

Sec.  76.  0/the  resolution  o/Heb.  v.  11-13. 
Vor.  11.   0/  irhom  ire  have  many  things  to  sai/,  and 
hard  to  be  uttered,  seeing  ye  are  dull  of  hearing. 

12.  For  irhen  for  the  time  ye  our/ht  to  be  teachers, 
ye  hare  need  that  one  teach  you  ayain  irhich  be  the  first 
princiiiles  of  tlie  oracles  of  God;  and  are  become  such 
as  hive  need  of  milk,  and  not  of  strong  meat. 

13.  For  every  one  that  useth  milk  is  unskilful  in  the 
tvord  of  righteousness ;  for  ha  is  a  babe. 

14.  But  strong  meal  belongeth  to  them  that  are  of 
full  age,  even  those  who  by  reason  of  use  have  their 
senses  exercised  to  discern  both  good  and  evil. 


Ver.  14.] 


GOUGE  ON  HEBREWS 


381 


The  sum  of  these  four  last  verses  is,  a  taxation  of 
non-proficients. 

Hereabout  two  points  are  to  be  observed, 

1.  A  transition  from  the  main  doctrine  to  a  digi'es- 
eion. 

2.  An  intimation  of  their  fault,  for  which  they  are 
taxed. 

Of  the  transition  there  are  two  parts  : 

1 .  What  he  intended  ;  2,  what  hindered  him  from 
that  which  he  intended. 

That  which  he  intended  was  to  set  out  the  ex- 
cellency of  Christ's  priesthood,  and  that  in  two 
branches. 

1.  The  multiplicity  of  mysteries  couched  therein, 
of  ivhom  u-e  have  many  tMiujn  to  say. 

2.  The  profundity  of  them,  and  hard  to  he  uttered. 
That   which  hindered   him  was   their  dulness  in 


The  taxation  of  their  non-proficiency  is  set  down  in 
two  metaphors  :  one,  of  such  as  were  to  be  catechised, 
ver.  12;  the  other,  of  children,  ver.  13,  14. 

In  the  first  he  declares,  1 ,  what  they  might  have 
been  ;  2,  what  they  were. 

The  former  sets  out  that  measure  of  proficiency 
which  they  should  have  attained  to,  they  ought  to  be 
teachers  ;  and  the  ground  thereof,  which  was  their 
long  continuance  in  Christ's  school,  in  this  phrase, 
lohen  for  the  time. 

Their  present  condition  is,  that  they  were  as  persons 
to  be  catechised. 

This  is  aggravated  by  their  need  thereof,  ye  have 
need  ;  and  by  their  former  instructions,  implied  in 
this  word  ayain. 

Their  former  catechising  is  described : 

1.  By  the  groundwork  thereof,  first  principles. 

2.  By  the  excellency  of  them,  oracles  of  God. 
The  other  metaphor  taken  from  children  is, 
1,  Propounded  ;  2,  proved. 

In  the  proposition  is  set  down, 

1.  What  they  needed,  milk.  This  is  aggravated  by 
their  own  default,  in  this  phrase,  are  become. 

2.  Of  what  they  were  not  capable,  strony  meat. 

In  the  proof  there  is  a  difl'erence  betwixt  non-pro- 
ficiency and  good  proficiency. 

Concerning  the  former,  there  is  set  down  the 
damage  of  non- proficiency. 

This  is,  1,  propounded;  2,  confirmed. 

In  the  proposition  there  is, 

1.  A  description  of  the  persons. 

2.  A  declaration  of  the  damage. 
The  persons  are  described, 

1.  By  their  generality,  every  one. 

2.  By  their  kind  of  nourishment,  that  nseth  mill,: 
The  damage  is  propounded  in  this  phrase,  ('s  un- 

sidlfxd;  and  aggravated  by  the  subject-matter  wherein 
he  is  unskilful,  the  icord  of  riyhteousncss. 

The  confirmation  of  their  damage  is  by  a  disgrace- 
ful condition,  a  babe. 


In  setting  down  the  advantage  of  good  proficiency 
is  manifested, 

1,  The  privilege  ;  2,  the  reason  thereof. 
About  the  privilege  is  shewed, 

1.  What  they  are,  of  full  aye. 

2.  What  belougeth  to  them,  strony  meat. 

The  reason  is  taken  from  their  habit,  and  amplified 
by  the  effect  following. 

The  effect  is,  1,  propounded,  they  have  their  senses 
exercised. 

2.  Amplified  by  the  subject  matter,  wherein  is  ex- 
pressed, 

1.  The  end,  to  discern. 

2.  The  object,  good  and  evil. 

Sec.  77.  Of  observations  collected  out  of  Heb.  v. 
11-14. 

I.  It  is  useful  to  add  2tses  to  doctrine.  The  apostle's 
digression  consists  of  uses. 

II.  Reproof  is  a  ivarrantable  u<:e.  This  is  the  first 
use  which  the  apostle  here  maketh  in  this  his  digres- 
sion.    See  Sees.  59,  67. 

III.  Reproof  must  be  on  just  ground.  Here  the 
apostle  laid  down  the  ground  of  his  reproof.  See 
Sec.  59. 

IV.  Hearers'  dulness  makes  mysteries  hard  to  be 
understood.  This  made  the  mysteries  about  Melchise- 
dec  to  be  hard  to  these  Hebrews.     See  Sec.  58. 

V.  Proficiency  7nust  be  answerable  to  means  afforded. 
Because  these  Hebrews  profited  not  according  to  the 
time  in  which  they  enjoyed  the  gospel,  they  are 
blamed.     See  Sec.  60. 

VI.  Learners  by  continuance  may  prove  teachers. 
This  is  plainly  implied.     See  Sec.  61. 

VII.  Instructions  tnust  be  ordered  according  to 
hearers'  need.  So  doth  the  apostle  here.  See 
Sec.  62. 

VIII.  The  same  things  may  be  taught  again.  This 
is  implied  under  this  phrase,  that  one  teach  you  again. 
See  Sees.  62,  66. 

IX.  There  are  fundamental  principles  of  religion. 
These  are  here  c&WedL  first  principles.     See  Sec.  63. 

X.  Fundamental  principles  must  be  grounded  on 
God's  word.  They  must  be  oracles  of  God.  See  Sees 
63,  65. 

XI.  Catechising  is  needful.  This  is  to  teach  first 
principles.     See  Sec.  64. 

XII.  Dulness  of  hearing  ariseth  from  men's  selves. 
This  phrase,  ye  are  become,  intendeth  as  much.  See 
Sec.  66. 

XIII.  Dulness  in  hearing  argncth  uant  of  exercise  in 
God's  icord. 

XIV.  Dulness  in  hearing  makes  men  unfit  to  reap 
benefit  by  God's  uord. 

These  two  last  doctrines  arise  out  of  the  mjaninc 
of  this  word  unskilful.     See  Sec.  68. 

XV.  God's  u-oi-d  is  a  word  of  righteousness.  So  it  is 
here  expressly  called.     See  Sec.  69. 


382 


OOUGE  ON  HEBRKWS. 


[Chap.  V. 


XVI.  First  principles  are  as  milk. 

XVII.  Deep  mysteries  are  as  strong  meat.  Both 
these  resemblances  are  here  used  in  this  sense.  See 
Sees.  6G,  72. 

XVIII.  Il  is  a  great  disgrace  to  be  au  old  bale.  This 
is  here  set  down  as  a  disgrace.     See  Sec.  71. 

XIX.  Ministers  muat  be  able  to  instruct  in  deep 
mysteries.  This  follows  by  consequence  from  that 
strong  meat  which  is  due  to  men  uf  full  age.  See 
Sec.  73. 

XX.  Deep  mysteries  are  to  be  delivered  to  intelligent 
hearers.  Such  mysteries  do  belong  unto  them.  See 
Sec.  74. 


XXI.  Good  proficients  are  accounted  men  of  full  age. 
So  they  are  bore  called.     See  Sec.  75. 

XXII.  Men  of  full  age  have  a  discerning  gift.  They 
are  here  said  to  discern.     See  Sec.  75. 

XXIII.  Things  most  to  be  discerned  are  good  and  evil. 
These  here  are  made  the  special  object  of  discerning. 
See  Sec.  75. 

XXIV.  Exercise  in  God's  word  u-orlcs  an  habit  of 
discerning.  The  word  here  translated  use  intends  as 
much.     See  Sec.  75. 


END  OF  VOL  I. 


EDINBUEGH  : 

PKINTED  BY  JOHN  GREIO  AND  SON, 

OLD  PHYSIC  OABDENS. 


DATE  DUE 

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